A34907	----	A satyr against atheistical deism with the genuine character of a deist : to which is prefixt an account of Mr. Aikenhead's notions, who is now in prison for the same damnable apostacy / by Mungo Craig. Craig, Mungo. 1696 Approx. 33 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A34907 Wing C6800 ESTC R28574 10638417 ocm 10638417 45476 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34907) Transcribed from: (Early English Books Online ; image set 45476) Images scanned from microfilm: (Early English books, 1641-1700 ; 1400:32) A satyr against atheistical deism with the genuine character of a deist : to which is prefixt an account of Mr. Aikenhead's notions, who is now in prison for the same damnable apostacy / by Mungo Craig. Craig, Mungo. 16 p. Printed for Robert Hutchison, Edinburgh : 1696. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Aikenhead, Thomas, 1678?-1697. Deism. 2006-08 TCP Assigned for keying and markup 2006-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Celeste Ng Sampled and proofread 2006-10 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A SATYR AGAINST Atheistical Deism With the Genuine Character of a DEIST To which is Prefixt , An account of Mr. AIKINHEAD's NOTIONS , Who is now in Prison for the same Damnable APOSTACY . By MUNGO CRAIG S. Ph. & Sac. Th. Do you Admire , why with Satyrick Rhyme , I Scourge the whifling Scoundrels of the Time ? To be resolv'd , turn o'er the Page , and you The Justice of my Quarrel will avow , And must Adopt the same ; if you be not A silly Fop , or Epicurean Sot. Semper ego auditor tantum ? nunquamque reponam Vexatus toties — Si Natura negat , facit indignatio versum Qualemcunque potest . Quales ego — Juven . Sat. 1. EDINBURGH , Printed for Robert Hutchison , and Sold at his Shop in the Head of the Colledge-Wind . M. DC . XCVI . A Catalogue of the Works promised to the World , by T. Aik . Gent. the meerest Don Quixot in Nature , but one of the principal Patrons and Promoters of the Witty , I would have said , Witless Sect. I. DEath Dead and Burried without hope of Resurrection ; or , A discovery of the as incomparable , as impossible , Aurum Potabile Aikinheadaeum , i. e. Chimaericum : Being a Soveraign Antidote , against all external and internal Causes of Death : And when applyed by Art , can raise the Dead , and perfect the imperfect works of Nature : Yea , it can cure a Man , although he were cloven in twain , or , to give you the Authors own Phrase , Tho' he were speldered like a dry Haddock . II. Machina Dedalaea magna atque nova ; or , A new Engine of the same use in Air that Ships are in Water ; whereby we may have easy Commerce with the other Vortices , and especially with the World in the Moon . III. The Indies in a Crucible ; or , An expeditious , infallible and cheap way of making the Philosopher-Stone , in four Hours time , and for 4 sh . expenses , being an excellent Proposal for maintaing the present War , without troubling the Leidges either for Pol-penny or Hearth-money . IV. Lux e tenebris ; or , A clear Refutation of all the Self-evident Principles of Reason , with the establishment of those of Nonsense , exactly Calculated to the Capacity of Block-heads , whereby they may be able to toss any Thing ( extempore ) pro & con , without the help of the Lullian Art. V. The Power and Extent of Imagination demonstrated ; or , The way of working All Things by Exalted Fancy ; especially of bringing the Author to the Gallows , if not to the infernal Lake . By what is here said , concerning Mr. Aikinhead's ridiculous Works , the Reader may easily judge how Frothy and Crackbrain'd a Fellow he is . But should we trouble you with a Recital of his damnable Extravagancies in Divinity , it wou'd prove no less ungrateful Task to our Pen , than nauseous to any Pagan , let be Christian Ear , being a compleat Aggregat of all the Blasphemies that ever were vented , maintained , or excogitated , by the Atheistical Ministers of Satan in all Ages , with an Overplus of his own Coining : So , that without Envy , he may be denominated the Non plus ultro of Atheism . Lest any think that this is only a Calumny cast either upon the Party or Person forenamed ; the Book-binder promises , in name of the Author , to produce a considerable Number of Witnesses , who can give their Oath that they heard him boast of the above-mentioned ridiculous Notions . A SATYR against DEISM . GReat GOD ! what dire Enimity , do I ' Mongst my divided Faculties espy . How , in the Palace of my Soul , each Power Another fiercely threatens to devour . Which Horror and Confusion , in the end , Do civil War and bloody Jarrs protend ; Unless All-ruling Providence direct Another Event , than we do expect , Or Man from second Causes could detect . For while with resolute and factious Bands , My partial Judgement , selfishly gain-stands The venting of my Rage , against the Proud Ungodly Scumms , and Self-conceited Croud ; ( Not , that it doth not judge them worth the Strips Of Juvenal and Horace , or the whips Of bitter Perseus ; but , that still it pleads Self-impotence for such Heroick Deeds : ) My lofty Will , enflam'd with zealous Fire , T' atchieve more Noble Projects hath desire ; Despising private Infamy , the stain Of Clown or Poetaster doth disdain . When great Jehovah's thought-surpassing Love Toward His undeserving Creatures , move The Wheels of my Affections , swell'd to see This scoff'd at , with an impious We-hee , Of Hells abortive Brood ; Or when the Right And Dignity of Humane Souls : the Light And Product of sound Reason do compete , With the small Credit of my humble state . O Joys ! I see the Cub-web Sophistry , That did misguide my Judging Faculty , Dispell'd , and her resolving to fulfil The Dictates of the better-guided Will. Then let the Spring tide of my Passions rise , T' its greatest height ; and O! that I had thrice As great a Force , as e're in Mortal yet , Our Nat'ral Constitution did permit . For why should I suspect the Breach of Bounds ? When , tho they were compos'd of Rage of Hounds , Wolves , Bears , with Vipers Tongues & Adder-stings , The Quintessence of Choller , and all things That savour both of Madness and of Rage , When on improper Objects they asswage Their extream Fury , then tho ne'er so large , Would be impotent found for such a Charge , As I 'm oblig'd now to engage them in ; To whip the maddest-Heaven-daring Sin , That ev'r was hatched in Hell , or act'd upon This Universal Theatre ; since the Throne Of Soul-destroying Sin began to show , It s Sacrilegious Tragedy below . A Sin ! which , tho' Natures ingrafted Light , And all Gods holy Councils , with Despight , It totally rejects ; and doth deny An' other Notion of a Diety , Than what of meer Repugnancies is coin'd , A Sorry maimed Bug-bear , where disjoyn'd Are all th' essential Attributes divine , That in an independent God combine . Yet marching from th' infernal Lake in State , And Equipage of Hell , Malice and Hate , Undaunted Impudence and strong Delusion . Satanick Rage , and Machins of Confusion : To act the Divils utmost Spight , and try How this last powerful Scene of his Envy , Can the Foundations of Christs Kingdom shake , And spread the Jurisdiction of his Lake . Hath so possess'd some Epicurean Beasts , Stun'd with the Fumes of wine , luxurious feasts And hellish Magick , void of saving Grace , Pedantick Bruits , who neither time nor space On Truths investigation can bestow , Vain glorious Nothings with an empty show : ●hat briskly reeling , where the roving Light ●f misled Fancy , terminates their sight : ●elight themselves to catch at empty Wind , ●nd Creatures of an ill-distracted Mind ; ●ill utterly they , lacking Sense and Terror , ●e lost , in Satan's Labyrinth of Error . And yet a Drunkard , or distemp'red Man , Who , rising from his Couch of Rest , doth scan , ●y Night , a Precipice , led by the vain ●maginations of his troubled Brain : ●nows as much of the Danger he is in , ●s they do of their ex●ecrable Sin. Yet these our Hero's be , profoundly wise , Who Things Divine and Humane so despise , ●lown up with airy Possibilities , And Sceptick-doubting of all Destinies , Huffing at Reason , like the Cuccow cry , Begone ! God , Christ , Scripture and Piety , Let 's Eat and Drink , to Morrow must we dy . Such be the scurvy Wittlings who deplore , That we a Wise and Loving GOD Adore , ●n Whom we Move , in Whom we Live & Be , Who , from Sins dreadful Slav'ry , set us free , Such only , do reject all call'd Divine , And swear , no Sp'rits exists , but those of Wine . Dub'd Knights of Nonsense , yet in their conceits Witts of the Age , who can Gigantick Feats Perform at Reasoning ; whereas they know As little as an Ass , what 's truely so . Those be the course-grain'd Philosophs , who stuff Their Heads with Contradictions & pure Buff , Chimaera's coin'd in Hell and horrid Fopp'ry , Surpassing Transubstantiating Pop'ry . Such are as wild in sound Philosophy ; And Law , as in profound Theology . Such are the blazing Comets that attract Th' Amazement of the Novel-catching Pack . Whose sluttish Minds , drown'd in the Lethargy Of Ignorance , black Singularity So eagerly affect , that rather they Will damn their Souls , than walk the Vulgar way And since they cann't , to eternize their Name , Erect a lasting Monument of Fame , They 'll chuse by far the shorter course to take , And headily themselves resolve to make Famous for Infamy , by running down What they don't understand , just as a Clown wou'd mock , to hear us prove , that Phoebus bright Descended to our Antipodes all Night ; And did surmount in Magnitude so far , This vast and spacious Glob whereon we are . Who wou'd believe , with Mahomet , that he , All Night , were rather drowned in the Sea. Or , with Old Epicure , wou'd sing a Sonnet , That he were little bigger than his Bonnet . A Course ! of such successful operation . That all the Block-head Swineherds of the Nation , Might , in a point of Time , brisk Wits commence And singl , arize themselves for men of Sense . Yet such are they , who Scoffingly deride Those sacred Mistries , which we ought to dread Such Giants , with Loud-laughters empty Phrase Our Rationall and Holy Faith debase : And yet when they opugn't , can nought profer , But what one less than a Philosopher Without the straining of his Wit cou'd solve , And to its Native-nothing make 't dissolve . Since that , upon its Front th' infamous Brand Of Falsity self-evident doth stand And since the Fundamentals of their Light Dissents from Reason , as the day from night . And more , when they defend the monst'rous Bees Of their half-codled Brains and hellish Lyes , The very Light of Nature they 'll deny ; And with a brazen Countenance will cry , I know 't 't is Nonsense if it but dessent From this my demonstrable Sentiment . As if their Crazy Noddles only were Th' Unerring Rule , of all we should averr . But sirs , wou'd it not be a pretty sport , To see Baboons , Aps and th' inferiour sort Of Animals , with Mock'ry to dispise Scholastick Demonstrations of the wise ; And Scoff at deep-drawn policy of Sate , Because 't is far above their humble fate , To judge of Matters of so high a rate . What shall we say then , of those cursed currs who still resolve , with diabolick Slurrs . God's mighty power and wisdom to reject And providential Ruling to neglect ; Because their purblind Souls the Mistery . Cann't Sound of Divine Christianity . Hence of us Men if diff'rent Species were , On Corrolary sure I could inferr : That like us only in our outward shape . To be Created was their harder hap , Devoid of that reflexive power so bright , Which from the Soul dispells the cloudy Night Of Ignorance , and high conceited Wit , Which is a sure Concomitant of it . And show's us , from each object that we see , That so profess Socratick Modestie , Is to be wise ; while of our flut'ring Souls The high flown-aims , gross muddy Earth controuls . But , could Job's Patience suffer one to hear , ( Without atrembling , Terrour , Wrath & Fear , ) Those Sycophants , sprung from th' accursed line Of Judas , with the Divil now combine , Under the Name of Deist ; to essay If they God , Good , and Reason can betray . A Deist ! oh ! how far 's this from the thing , That their Assertions in my Fancy bring , A greater distance is not surely found By Thought , in that Vacuity profound ; Wherein their Atoms merrily did Dance , When they were Modified thus by Chance . For Men t' acknowledge that there is a GOD , And not a Providence ! O thing most odd ! And if a Providence , then not to be A Christian , is an odder thing to me . Methinks a Stoick Moralist , who knew The Reasons why I whip so mad a Crew ; Might be convinc'd , how hard it is to fight , ' Gainst what inheres in us , by Natures Right : And learn from hence , that none of innat dower , Lacks its own proper Use , had we the power To Use 't aright , unless that we ( like Stocks Or Stones ) were Metamorphosiz'd to Rocks . When all th' Intelligences that do dwell , I' th' upper Regions , or yet out of Hell , Except a Deist , in their proper way , Banners of sullen Frowning still display , To see the Race of Mankind so decay . Ungrateful Monsters , Slaves of Hell and Sin ! O! that each Curse and Plague pronounc'd within That Sacred Volumn , which with Scoffing ye Reject , may on you verified be . On you more Wo's , ten Thousand times , denounc'd From Heav'n let be , than Ovid hath pronounc'd Against his Ibis , and O that the God , Whos 's ' stablish'd Councils ye Revile , the Rod Of His intollerable Wrath may put In execution , and in peices cut , Your good-contemning Carcases , before In Tophet ye be scorch'd for evermore . Let ev'ry thing in Heav'n Earth and Hell Concur , this Pestilence of Sin to quell ; And make th' infected , Monuments of Wrath , For Confirmation of our Christian Faith : Except , whom God's unsearchable Decree , Culls out for Objects of His Clemencie . But oh ! tho we by Charity are bound , This venerable Abyss not to sound , Wherein the prying Seraphims are drown'd . Yet in the Sacred Pages nought I find , But Ruine for a Christ-denying Mind . O Times ! O Manners ! may I justly cry , Will Scotland nourish such Apostacy ? A Covenanted People ! and ev'n while Such Glorious Sun-shine over-spreads the Isle ! Shall this then be th' effect of Gospel Light ? To petrisy our Hearts and dim our Sight In Things of God ? if it be so , no less Than Famine , Sword , and Pestilent Distress I Prophesy : Neither by taking part With Delphos , Magick , or Star-gazing Art : But from a reasonable Scrutiny Into th' eternal Rolls of Verity . Which do more Plagues ' gainst such a Case protest Than ever Aegypts Borders did infest ; Or yet on Sodom and Gomorrah fell , With all the Punishments reserv'd for Hell. Come ! let a Rational and Holy Flame , Of Zeal to Christ and God's most glorious Name , Our Nations Honour , and our Christian Right , Inspire God's Deputes with Coelestial Light , Who sit at Justice : That they may attone with Blood , th'affronts of heav'ns offended throne : And turn away that Deluge of God's Ire , Which threatens us worse than devouring Fire . Oyes ! all Sons of Adam shun the way , And Commerce of the Witlings o' the Day ; As if he Furies of the Dungeon deep , The noisome Entry , thereunto did keep : Wou'd I intrust that Monster with a Straw , To whom Self-intrest is so much a Law , That all to this subordinate must be . Drown'd so in stupid Sensualitie , That only this he studies as his End , From worldly Cares his Carcase to defend : All ye on whom right Reason to its Throne Advanc'd by Divine Oracles hath shown , By Grace illuminated to that pitch , That perverse Prejudice cannot bewitch . Lo ! here 's a Trial of your zealous Love , And Touch-stone to your Faith sent from Above . Endure with Courage then , your Royal Yoak : For ye are surely builded on a Rock . In fine ; Remember ye , who ' gainst the High , And Holy One , Who bless'd Eternity Inhabites , vomit out proud Blasphemy Those , whom He hath examplifi'd before , And that e're long , ye'll Tremble and Adore , Among your Brother Witts : who ne'er cou'd be Perswaded that there was a Diety , Who punish'd Sin : Till wholly stun'd with Evil They got as much Religion as the Divil . FINIS . THE GENUINE CHARACTER OF A DEIST . A Deist Reduplicatively Considered , falling neither under the Laws of Description , nor legitimat Definition , may be called a meer . I wot not what . Nor can we have a notion of him any other way , than the Vulgar has of Nothing , when they define it , A Bodiless Shirt wanting the Sleeves , viz. By Amputation of all Realities , Yet I 'm of Opinion , that he is more apositly termed , An accidental aggregat of Contradictions actually existent , which is the greatest Paradox , that ever was offered to a Philosopher . Or an Eas rationis objectively taken , not only having an Ideal , but a real existence : Which is a Degree beyond any Sophister , that ever pretended to that Chimaera . And hence we have light in the very Fundamentals of his Non-sense ; first why he is so virulent in propugning his beloved Fortuitous concourse : And why impossibile est idem simul esse et non esse , eodem respectu : with other Principles of the like Quality , has so little weight with him : Seing he can produce himself , as an undeniable conviction of their Falsities . He may be fitly called an incomparable Hero of Wit , and is truely as impregnable by Reason , as the Bass by blank Powder ; having not left so much as Archimedes his Punctum for you to build upon . And that day , in which you prove any thing against him , at least convince him that you have done so ; I 'l prove the Moon to be made of Green Cheese ; especially so long as he keeps his Achil●●an distinction ; Secundum vestrum , cognoscendi modum Co. Secundum meam nego . He pretends to be a great Friend to Reason , which nevertheless he 's as much acquainted with , as an Ass with Mathematicks ; and truely ere you and he agree , you must divest your self of that Armour ; for he 's a Sceptick of the first Magnitude , and the chiefest of that size too ; for discourse him upon never so cleat and evident Truths , you must of necessity run in Infinitum to prove 'em ; since he acknowledges no Principles , further than they serve his turn . And I dare swear he 'd put a crack-brain'd Philosopher out of his Witts , either to prove or defend , that it were himself . He 's General Generalissimo of Sophisters ; for so long as he keeps within the Burrows of his Warren , which are contrived more Artificially for his purpose , than Daedalus his Labyrinth , you 'l never catch him : And if you follow him in , I 'l promise you a Foil before you come out again , seing he has deprived you of the Cord of Reason to lead your way back . For he applys the objects of Sense to be judg'd by the Intellect , & vice versa ; and that so dextrously , that in all the Justice of he World he might be dub'd Knight-errant of Jugling or Leiger-demain ; and for this end , he has prepared an Helmet of Adament ; and a compleat Coat of Armour consisting of loud Laughter , huffing and nauseating disdain for a Sheild with this motto , Nego totum etiam antequam audiverim : His Lance is made of Reviling , Calumniating , Cursing and Lying : his Sword is much of affinity to the same Mettal , being fram'd of Sophistical quibbles , having as little connexion among themselves , as dependence upon the self-evident principles of Reason . And how can any conceive it to be otherwise when it was forged by the Father of Lyes , upon the Anvil of Falsitie And whereas a Christian has no back-peice to be a Defence in his flight , he hath this to brag of above him , that he has one , which is a Sluggish Carelessness whatever come of his Opinion , providing that his Body be well . You 'd think that he were a Monkish Hermite at his Devotion , if you saw how seriously he looks , when he deplores the World's Stupidity in paying a Reasonable Service to God their Creator , Preserver and Redeemer . He bears the same Love to Church-Men , that Cats does to Mustard : for he Wrayes his Face bitterly when he sees or hears 'em ; & it 's no wonder , if we consider that ther 's as much Enmity betwixt them , as between a Basalisk and a Man. He 's so great a lover of Monarchy , that to have a pretence to the Title , he 's content to attribute the same to all Mankind ; and to have it Absolute , he calls all civil power such , whether it be Aristocracy , Democracy , or Monarchy . And to attain his End ( as he thinks ) the more honourably , he rejects the Notions of Good and Evil , but in so far as they contribute to , or opugn his Designs : As likewise those of Justice , and Injustice . Before mutual Paction , which he resolves never to make sure , as long as he can keep his darling of Mental Reservation , and that he may turn his Coat with the times under the pretence of Reason , he has learned this among the rest from his Apostle Hobb's , to keep stive with the Strongest . and will cite that of the Poet , Tempora mutantur & nos mutamur in illis , ● for a sufficient Authority . He is so biggor on Singularity and Fame that to acquire both , he feeds on Nonsense , as Toads does on Filth & Venom And because he cannot be singular for Rationality , which is the common Attribute of human Nature ; he degrades himself to a Beast , and turns Irrational . He disdains I Confess to swear in any one Philosopher's words , but under the Notion of philosophick Libertie , and free use of Reason , has stored the Magazine of his Brain , with all the ridiculous Fopprie , that either fell by Inadvertancy , Contention , Malice or Ignorance , from the pens of Ancient and Modern Philosophers . Wherefore , he 's highly enamoured , with Aristotel's Eternity of the world , paucis mutatis , with Epicure's Denial of Providence , and fortuitous production of the Universe , with his denial of the Souls Immortality ; and especially with his Assertion that temporal Pleasure is the Summum bonum , or last-end of Mankind , and enveighs against Gassendus , for spending so much pains in vindicating the Old Dottard from this Brand of Infamy , which he accounts his chiefest Glory . Nor is he less taken with Des Cates his Dubitation , adoring it as a chief Pillar of his Scepticism and his Vortices , with the assertion , that Mater and motion being granted , all cou'd fall out as they are , without the concurrance of an inteligent Over-ruling Power . This differing nothing from Epicure , but that the Particles lack a Vocuum to hoble and dance in . He likewise animadvrerts an admirable Congruence , betwixt this Author's Clock-works animals , and Epicurus his deniall of the Souls Immortality ; For ( says he ) Men and Beasts vary only in the more and the less . He no less savours this Authors rejecting of the Consideration of Final Causes in Phisicks , interpreting it to be an implicite denial of Providence . But least I weary you with his Nonsenfe , it shall suffice to indicat what for a Philosopher he is , to declar what cursed Author 's are his dearest darlings ; which are , first the excellent Head-pice of Malmsbury the incomparable ( for Nonsence to Wit , ) Theologue and Philosoph Spinoza , with Lucretius Redivivus , I mean Blunt's Oracles of Nonsense . He 's so great an Affector of Novelties ( & that so much the more in how much they contradict Sense & Reason ) that he looks upon the Author 's of them , as second Solomons , or third Cato's fall'n from Heav'n And although , he reject all Histories that are above Fourty Years old , for meer Romances , yet , he is as didactical , in in the Embrios of his Fancy , which he thinks may serve his turn any way , as if you had seen it with your Eyes ; tho' he feign it to have been done Fourty Thousand Years since . And hence it is , that he will rather believe , that there are Rosy-crusian Chimists wand'ring about the World in aereal Vehicles , than that there ever was such a Man as Moses or Iulius Caesar ; for which cause he has a very ill gust of Mr Lock 's Moral way of Demonstration , however well he may please other parts of his works But to extricat our selves from this stinking Tale , he 's a transcendental Evil ( which is another Paradox , or rather , Rhetorical Hyperboly , tho' not so far strain'd as Sublimi feriam sidera vertice ) or if you will , he is a Constellation fix'd in direct opposition to all Good , composed of Malice , Hatred and Self-conceit , which two first , are as inseparable from the last , as Heat from Fire ; and is truely the greatest plague that can be inflicted on a human Society , tho' he accounts himself the primum mobile of it . He surpasses the most malevolent of all the Devils , in every thing except knowledge ; and happy is't for the World that 't is so ordred , for had he knowledge preportionate to his Diabolical Qualities , he would degrade Lucifer , and lead the Van of Hell himself ; for fear of whose Tyranny the Furies themselves would tremble . If you speak seriously to him he 'll swear you 're an Enthusiast , and 't is as great folly to discourse him that way , as to read Moral Dissertations to an Ass . He 's a meer Ape mounted on the pegasian Wings of a rampant Imagination , delighting himself to rove in an imaginary Vacuity , where he egarly pursues the Quary which his ill-codled Brains exhibites to him ; ignorant that he shall incontinently tumble into the infinite Abyss of a bottomless Pit. Or , he 's a Galleass of the first Rate , of the kingdom of Darkness , toss'd by the wind of Pride in an Ocean of Folly , were the Devil personally drives at the Helm . Finally , he 's the Excrements of the Creation , the ultimat Butt of God's Wrath , the Subject of Satan's laughter , and Object of Mans Derision ; Where we leave him . Having put a Period to our Conception of a Deist , we shall in the last place present the Reader with that Unerring Character which the Spirit of God describes them by , in the Oracles of Truth . Which may serve , if not for the Conviction of their seared Consciences , yet both for the establishing of wavering or weak Christians , and for corroborating or encouraging the stronger . And may be unto us as a Mirror , in which we may evidently contemplat the Immensity of God's Love and Providence , in giving us a Watch-word against so strong Delusion ; which ( as our Saviour Himself affirms ) wou'd deceive the Elect , if it were possible . Of these accursed Apostats who separat themselves from us by the Name of Deists , Saint Paul speaks in 2 Tim. 3. 2. thus , For Men shall be Lovers of their own selves , Covetous , Boasters , Proud , Blasphemers , Disobedient to Parents , Unthankful , Unholy , Vers . 3. Without natural Affection , Truce-breakers , false Accusers , Incontinent , Fierce , Despifers of those that are Good , Vers . 4. Traitors , Heady , High-minded , Lovers of Pleasures more than Lovers of God. Vers . 8. Now as Jannes and Jambres withstood Moses , so do these also resist the Truth : Men of corrupt Minds , reprobat concerning the Faith. Vers . 9. But they shall proceed no further : for their Folly shall be manifest to all Men , as theirs also was . And Jude excellently describes them in this manner , Vers . 4. — Who were of old before ordained to this Condemnation , ungodly Men , turning the Grace of God into Lasciviousness , and denying the only Lord God , and our Lord Jesus Christ . Vers 8. Likewise also these filthy Dreamers defile the Flesh , despise Dominion , speak Evil of Dignities . Vers . 10. But these speak Evil of those things which they know not : but what they know naturally as bruit Beasts , in these things they corrup themselves . Vers . 11. Wo be unto them , for they have gone the way of Cain , &c. Vers . 12. Those are spots in your Feasts of Charity , when they feast with you , feeding themselves without fear : Clouds they are without water , carried aboat with winds ; Trees whose Fruits withereth , without Fruit twice dead , plucked up by the roots ; raging Waves of the Sea foaming out their own shame , wandering Stars , to whom is reserved the blackness of darkness for ever . 16. These are Murmurers , Complainers , walking after their own Lusts , and their Mouths speaking great swelling words , &c. Vers . 19. These be they that separate themselves , sensual , having not the Spirit . To the same purpose speaks Peter in the whole 2 Chapter of his Epistle , with many other places of sacred Write . We shall conclude with that in 2 Pet. 3. 17 , 18. Ye therefore , Beloved , seing ye know these things before , beware lest ye also being led away with the Error of the Wicked , fall from your own stedfastness . But grow in Grace , and in the Knowledge of our Lord Jesus Christ ; to Him be Glory both now and ever . Amen . FINIS . 
A43778	----	A dialogue between Timotheus & Judas, concerning a pamphlet called, The growth of deism in England Hill, Henry, 1643?-1707. 1646 Approx. 109 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A43778 Wing H1986 ESTC R24374 08160213 ocm 08160213 40967 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43778) Transcribed from: (Early English Books Online ; image set 40967) Images scanned from microfilm: (Early English books, 1641-1700 ; 1231:5) A dialogue between Timotheus & Judas, concerning a pamphlet called, The growth of deism in England Hill, Henry, 1643?-1707. [3], 53 p. Printed for S. Manship, London : 1646. Attributed by Wing to Henry Hill. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stephens, William, d. 1718. -- Account of the growth of deism in England. Deism. Rationalism. 2008-10 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 Scott Lepisto Sampled and proofread 2009-01 Scott Lepisto Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A DIALOGUE BETWEEN Timotheus and Judas , Concerning a Pamphlet called , The Growth of DEISM in England . A DIALOGUE Between Timotheus & Judas , Concerning a PAMPHLET , CALLED , The Growth of Deism in England . LONDON : Printed for S. Manship at the Ship in Cornhil , near the Royal-Exchange , MDCXCVI . TO THE READER . ABout the middle of June last , a Gentleman put into my Hands a Pamphlet , called , The Growth of Deism in England ; but withall told me , that he had borrowed it , upon promise to restore it with speed , and therefore could allow me just time to peruse it ; and so I did , and that was all . My Curiosity leading me to a further and more ferious perusal of it , I sent with what speed I could to London , for one of those Pamphlets , but could not get one till July the 18th . Assoon as I had received it , and read it once or twice , I believed that the Author's Travels in his Youth had spoiled him , and so much corrupted his Christianity , as not to leave him the Morals of an Honest Infidel . What his Modesty , his Truth and Charity are , his Pamphlet tells us plainly enough , What his Religion is , I wish he himself could tell . If we should allow him to be a poor deformed By-blow of Socinus , we do him great Honour . But who can guess what , or who he is ? He has more Disguises on than Father Grey-beard had on the Scaffold in 48. Jan. 30. Whether that Man be still living or no , who can tell ? But however that be , the Author of the Growth of Deism has undertaken the like Jobb of Journey-work again , excepting only , that his Master has enlarged his Commission to the Execution of the whole Body of Christianity , with its Prince , or ( as he calls him Page 17. ) its Patron . I had sent this abroad a little sooner to beg the Honour of its being admitted into his Numerous Acquaintance , but I feared , being upon his Travels in making his Summer-Visits , it might not find him : But the Season of the Year approaching now , that will call him to his Winter-Quarters in London , I thought it good Manners to send this forth a little before-hand , to wait him there , and Congratulate his Return . A DIALOGUE BETWEEN Timotheus & Judas Concerning a Pamphlet , called the Growth of Deism in England . Judas . SIR , next paying my Respects to you after your Return Home , the chief of my business is , to have your Judgment of a Pamphlet lately written , called , The Growth of Deism in England . Tim. I just saw , and heard of it Sir , in my Journey , and that was all . Judas . Bless me Sir ! It has been abroad several months , and written with that smartness of Stile , and quickness of Wit , that I am amazed to hear you say , you did not hear of it before . Tim. If you could have added Evidence of Truth , and Strength of Argument , it had been never the worse . But you know Sir , that I live a Retired Life , and that I have neither Time , nor Mony ( like that Author ) to Contract a Numerous Acquaintance , to spend the Winter in Town , and the Summer in Country Visits . There may be a thousand Books Printed , and I never hear of One of them . And it was meer chance only , that ever I heard of this . Judas . But pray Sir , what is your Judgment of it , for I presume you have read it since your Return . Tim. Once or twice I have Sir ; enough in Conscience to see through the Authors both Honesty , and Argument . But because I do not much trust to my own Judgment in any thing , I will ( if you please Sir ) wave mine a while , and give you an honest Gentleman's Opinion of it , who was with me lately , and who had scanned it narrowly . Judas . With all my Heart Sir. Tim. Asking then his Judgment Sir , of it , he told me , that it was ominous to stumble in the Threshold . When I read Sir ( said he ) the Title of that Pamphlet of the Growth of Deism , I expected to have heard of Arguments to invalidate all Revelation . I expected to have heard of Sampson's Locks and Balaam's Ass in the Old Testament , and of as many Absurdities in Matters of Faith , and Falshoods in Matters of Fact in the New. I believed he would have proved its inconsistency with the Chronology , and History of those Times in which it was written , of its prescribing Mysteries to be believed , which were contradictory to common Understanding , and of matters of Practice , which were so to common Morals ; I expected to have heard that the Apostles were no proper Judges of the Matters of Fact they delivered , that they were corrupted either through Interest , or Design , or rendered Incompetent through Ignorance , or Profligate Lives , and by consequence , that their Testimony could not be supposed to pass in any Court of Judicature in the World , and that for the same Reasons we might reject the Validity of it too . This I say , I lookt for ( at least ) from this Man when I read the Title to his Pamphlet ( for I expected Pertinence , and not Design ) but instead thereof , out comes a Mouse at last , and tells me , that there are a parcel of Men amongst the Clergy of England , that do not live so good Lives as they should do ; as if ( said he ) there were any Body of Men in the World that did ; and that our Saviour had not expresly foretold , that to the End thereof , there would be Tares mixed with the Wheat . Sir said I , methinks there cannot be a weaker and more Ridiculous Argument brought against the truth of any Doctrine , than the ill Lives of some of its Professors . For if there be any Force in it , there is ( with Christianity ) an End of all Religion in the World ( for none are without some Men of bad Lives ) and all Mankind ( if this Argument be good ) must with one dead weight sink into downright Atheism . To which my Friend replyed , and who knows Sir , saith he , what hidden Reserve this Man had when he made use of it ? But Sir ( said I ) it may be , if this Author's Life were narrowly inspected into , that it might be found no very good Argument for the Truth of that Religion ( whatever it be ) that he himself professes . To which my Friend returned : We ought Sir , to have better grounds to believe it is , than he has given us in this Pamphlet ; for Diabolical Slanders and Malice ( said he ) are but poor Arguments of a Good Life . But when all is done ( said my Friend ) if the bad Lives of some of the Clergy of England are an Argument against the Truth of Revelation , the Lives of those that are good , must by a Parity of Reason be an Argument for it , and except , said he , that this Man is lost to all Shame , and Modesty , he cannot deny , but that there are abundance of the Clergy of England , that live answerably to their Faith. Upon this I interposed a little , and said , you seem , Sir , to me to be much mistaken . For this Gentleman does not say , that these Arguments have made him a Deist , but some of his Acquaintance . To which he replied , The Monky , Sir , you know , pulled the Nut out of the Fire with the Cats Foot , but both the Action and Design was wholly the Monky's , and not the Cat 's ; and this Gentleman makes so many ugly Grimaces through his whole Pamphlet , against all Christian Churches , as well as that of England , that it is an easie Matter to see who was Master of this Movement . 'T is true ( said he ) he does sometimes seem to boggle a little at the Deists Arguments brought against the Truth , and in Scandal of the Christian Religion , but he does it after such a yawning rate , that you would believe he were more than half a-sleep when he did it . But however it be as to that matter , yet all they bring against the Church of England , he swallows whole , and does not only allow , but improve them . So that whatver Disguises he would appear under in other Respects , yet all that is said against the Church of England is plainly his own , and ought to be so esteemed . And therefore ( said he ) let him put on as many Skins as he will , we see his Ears still , as the Man knew well enough who it was that stunk , though the Woman said 't was her Dog. But pray Sir , said I , how can this be ? When , Page the 8th . we are told that he belongs to the Church of England , and that it was well for him he was of the Bishop's Church , for without a dutiful Allegiance to the Bishops he could not hold the Place he now enjoys . I am glad Sir , said my Friend , to hear , that some Men may hold Places under the Church of England , that are not of the De Facto-ship . And this is the only Instance ( I think ) ( though I believe much against his Will and Knowledge ) that he has confuted the Objections he made by the Deists against the Church of England . For by this Instance he hath let the World see , that a Man may hold a Place , and yet pay very small Duty to the Bishops . Not that I doubt , said he , but that he is old enough to hold a Place under any Church whatever , and be their Shiboleth the Jure Divino , or De Facto , or any other Title , he is wise enough to hold fast what he has ; only it may be , he had rather their Shiboleth were the Title of the People , that so the King might hold his Place under him . And as for his belonging to the Church of England , he may , Sir , said he , for all as I know , if you will allow Judas to belong to Jesus and the twelve , or Ascarides to belong to the Body of a Man. After he had said this , Sir ( said I ) we will have done if you please with the Title , and I will beg the Favour of you to give me your Judgment of the Body of the Discourse . Judas . It is what I have been long a waiting for . Tim. I tell you then Sir ( said he ) that if you will believe all this Author says , you may believe enough ; if only what he proves , you can believe nothing . For if you will not take his Word for his Stories , there 's an End of them , and I dare boldly say , that take ten Pages together through his whole Book , and there is hardly one Word of Truth in them , or if there be , it may honestly be said of him , what he colourably says of the Deists , Page the 14th . that he stretches his Conclusion beyond his Premises . The main of his Building is raised on the Shiboleths ( as he calls them ) of the Church of England : The Doctrine of Non-resistance , and the De Facto Title : there is a little Colour of Truth in the First , in the last there is none at all . So that if you do but rightly state the former , and barely deny the latter , his whole Structure falls about his Ears , and he is buried in its Ruins . The rest of his Book is ( most of it ) Personal Calumniations , just said , and never proved , and for the greatest Part as false , as the Foundations of his Building are rotten . In short , Sir , said he , it is a Discourse written with that little Truth , and less Argument , with that incomparable Malice against all settled Churches , particularly that of England , against Christianity it self in all its holy Mysteries , more especially that of the Divinity of our Blessed Saviour ; that I cannot think those Papers can deserve any better Fate , than to expire in a like Place , where the Authour 's famous Ancestor Arius did ; and Sir , said he , I honestly confess to you , that those I had of them , have sometimes since given up the Ghost . Thus Sir , you have heard ( in part ) the Thoughts of my Friend upon this Pamphlet ! ; pray now , before we go any further , what are your Thoughts of him ? Judas . Why truly Sir , to deal plainly with you , I think him a Priest-ridden Ass , one that has more Ears than Brains , that hears and receives whatsoever the Priests please to put into his Head , and has no Judgment to distinguish of things . But as for my Friend , the Author of this Pamphlet , ( so I call him , for so he is ) I think him ( next the Honourable S. R. H. the best Distinguisher in the World. He had that Acumen Ingenii from his Infancy , that he was used to slit Motes in the Sun , when he was but four Years old , and now he is above threescore , he can , he says , slit a Hair without Spectacles . In short , Sir , I believe , that you cannot but see , that he has distinguished so nicely between Religion and Priest-Craft , that he has made all Ambitious Priests to stink , even from Aaron down to this Day . And has turned the Edge of the Church of England's Caution to young Travellers , Page 5th . so sharply against their own Throats , that he has distinguished them forever out of their Gains that way , by making it plainly appear , that there are as many holy Cheats amongst the Clergy of the Church of England , as amongst those of Rome . And now Sir , since you have had my Judgment so freely of your Friend , pray let me have yours so of mine , and of his Discourse . Tim. I will , Sir , as far as concerns the Church of England , but no farther , let others answer for themselves . And I will do it only on this Supposition too , that when I charge this Author with what is said against the Church of England , you do not reply , that it was said by this or t'other Deist , and not by him . For besides , that this would breed an endless Confusion in our Discourse , if the Charge that is made against the Church of England be answered , it matters not under whose Name it be done . But I cannot think of a juster Way than doing it under this Authors , for the Cause and Quarrel is wholly his , though like a Coward he hides his own Head ; and thrusts other Men forward to fight it for him . Do not think therefore , Sir , that in the Judgment I shall give of , and Answer I shall make to this Pamphlet , that like a Gladiator , I will go to fencing with half a dozen Men at once , when 't is obvious , that all the Thrusts they make against the Church of England , are directed by this Author's Hand . Or be the Arguments whose they will , the Malice ( 't is plain ) is purely his . Judas . I do not know , Sir , how my Friend may like this Dealing , but if you will not be led , I cannot drive you , you must take your own Way . Tim. Then Sir , to what you said last I reply , that notwithstanding what this Author hath said , blessed be God , the Throats of the Clergy of the Church of England are pretty well yet , but how they would be if this Author had his full Swinge at them , I cannot tell . But pray Sir , by your leave a little . Did the Difference between the Church of England and the Dissenters in Bishop Laud's Time , shew the young Traveller upon his Return that they were both Cheats ? Pray what then Sir , must a young Traveller think now , upon his Return of the Deists , when he shall read their bitter and malicious Invectives also against the Church of England ? Will he not think , that they now , as well as the Dissenters formerly , are contending with the said Church about Power , and that there is Knaves-Craft as well as Priest-Craft , and that Deism is as very a Cheat , as ( they say ) the Christianity of the Church of England is ? In short Sir , our young Traveller seeing all Christian Churches exploded by these Men , and in the mean time observing so much Malice and Bitterness in their Writings against all Perswasions but those of their own Sect , pray Sir , what must this young Gentleman do , if this Man's Argument be good but turn Atheist and leave them all ? Once more Sir , what if our young Traveller , upon his Return , should find an Army of Factious Republicans in Rebellion against the King and Parliament , and the King and Parliament in Maintenance of their just Rights and Laws in Arms against them : Must the young Traveller presently conclude that this is only a Contest for Power , and that the King and Parliament are as very Cheats as those Rebels ? And that their Controversie at bottom only is , How they shall make the best Market of the People ? Will he conclude that Government is nothing but a Piece of Kings-Craft , and that Government and Governours are Cheats both alike ? Will he conclude , that , as by reason of the zealous Contest between Archbishop Laud on the one Part , and the Presbyterian Kirk on the other , he will be of no Religion , so by reason of these Controversies between the King and the People , he will live under no Government ? Will he therefore betake himself ( as if this Man's Argument be good he must ) to Hobbs his Natural State of Independency , and like a Bear or a Wolf , retire to Caves and Dens , and bid Defiance to all Mankind ? Or will he not rather , as he ought ( and as he will , if he have made any Improvements in his Travels ) Arm himself in defence of the King and Laws of the Land , against those Factious and Ambitious Rebels , whose only design is to be uppermost themselves ? But to let this pass Sir , that which troubles me most is , to hear this Author so positively affirm the Church of England to be but one Great Bulk of Imposture , and that all her Priests to a Man ( except Mr. Johnson ) are so many Knaves and Cheats ; At this Rate Sir , he must believe the Church of England to be the Church of Hell , as well as the Church of Rome , and for all as I can see by this Charge , must have a great many more Devils in her than she has . Judas . Why truly Sir , my Friend does verily believe the Church of England so to be , and so he will call her , assoon as he can do it with the same security he now does the Church of Rome . Nay Sir , I tell you further , that he believes all setled Churches in Christendom so to be : For he tells you plainly Page 27. That 't is the trick of all setled Churches to take away the Use of Mens Reason , to render them Slaves and Vassals to their Dictates and Commands ; and what are these pray that do so , but Churches of Hell ? But particularly as to the Church of England , he has proved it to a Demonstration , that she is so Arrant a Cheat , that she has no other Ends , than to make her self Rich and Great . Tim. If this be proved Sir , I am his Convert . But pray Sir , does this Author mean , that the Church of England Cheats us of the Use of our Reason , because she does not teach us to believe , that one of his Friends , Page 25. or rather indeed himself , can write as good a Moral as our Saviour ? Judas . We will let that pass at present Sir , if you please , and examine this Author ( as near as our discourse will permit , page by page , and if I do not demonstrate to you , that he has made it clearly appear , that all setled Christian Churches are but so many Cheats , but more particularly the Church of England , I also with the rest of the Fools will give up my Reason to them . Timotheus . If you do Sir , I am your Proselyte , and will take this opportunity to recover the Use of mine . Judas . We will begin with the Church of England Sir : I told you that the main end of that Church was to make Themselves Rich and Great , nay that they do ( as my Friend says ) even Rival the Sovereign Power . For the proof of this see Pages 6 , 7. The Bishop's House ( says my Friend ) like that of the King 's , must be called his Palace , he must keep up his Claim to the Miter and Crosier , to Vie with the Crown and Scepter . The Title of the King's Courts is Anno Regni nostri , of the Bishops , Anno Consecrationis nostrae . In short , is the King Enthroned ? The Bishop is Enthronised ; Has the King a Divine Right ? So has the Bishop , &c. And now , what think you Sir ? Is not this Argument a plain Demonstration of the Ambition and Pride of the Bishops ? Is it not worth its weight in Gold , as scarce as Mony is now ? Tim. It may be Sir , for all as I know , and yet not be worth much neither . Judas . Why do you think 't is of no weight Sir ? Tim. Undoubtedly of very great , and strength too ; The whole Convocation must needs sink under the Burden of it . Another such Barrel clapt under the Church of England would blow her up infallibly . But now I think of it Sir , this Argument puts me in mind of two other sorts of Men , who , ( if this Man 's Reasoning be good ) seem as dangerous to the State as the Bishops and Clergy ; And you might do well , the next time he comes up to the sitting of Parliament , to advise him to take them a little into his Consideraton . Judas . Pray who are those Sir ? Tim. Why the Nobility and Lawyers , especially the Lord Chancellor and the Twelve Judges . Judas . But pray Sir , how do you think my Friend may make this out , for if it can be done , I can promise for him ; for next a Priest , he hates these Men at his Heart . Tim. Then first of all Sir , as to the Nobility he may Argue , That has the King his Crown ? so have the Nobles their Coronets : Has the King his great Palaces ? so have They : Has the King his Robes ? so have They : Has the King a Coach and Six , and a numerous Attendants of Lackyes and Foot-boys ? so have they . Nay , they have as many Ears and Eyes as the King has , and called by the same Name too ; and what is most dangerous of all , they have as many Fingers and Toes and Nails as the King , and who knows , how soon these bold Men , may climb up into his Throne , and scratch out his Majesties Eyes . Judas . Upon my word Sir , I think this is well thought on ; my Friend will improve this I 'le warrant you , for he loves the Commonwealth too well , not to hate the Nobility . But pray Sir , how shall he make it out as to the Chancellor and Twelve Judges ? Tim. Easily enough Sir thus . Has the King his Scepter ? my Lord Chancellor has his Mace : Has the King his Purple ? the Judges have their Scarlet . Has the King his Throne ? they have their Benches . Nay , Does the King wear a Doublet and Breeches ? so do these Men too ; And what is worst of all , as if they intended to starve his Majesty , these Conquering Judges have Thrust him out of his own great Refectory or Hall , where all his Ancestors did constantly Eat and Drink , and have there erected a Committee of Twelve , to determine of all his Majesties good Subjects Lives and Estates . And this Committee of Twelve , being as nimble in wresting a Statute , as any of the Committee of Six is a Text , to their own Advantage , get great Estates Themselves , whilst many Honest Men Live and Dye Beggars . Nay , what is more than all this , These Conquering Twelve will not admit his Majesty to sit in their Courts , so that his Person is as little seen , and known there , as his Name is heard of in the Bishops : But like Moses to Aaron , these Men make themselves Gods to the King , and say , Hitherto shall thy Prerogative come , and no further . And what is more than this still , when these Conquering Twelve have a mind to shew their Power abroad , they take a Jaunt once or twice a year through the Kingdom , and hang up so many of his Majesty's Subjects , that 't is to be feared , that in a little time , his Majesty will be King but of a very small moyety of his People . And for this doughty Service of theirs , I may honestly say ( without the help of a Whetstone as in Dr. S's Case ) they have sixteen hundred pounds a year a Man , whilst Honest Mr. Johnson Starves upon Charity . Judas . Pray Sir , what would you advise my Friend to do in this Case ? Tim. Why your Friend may Sir ( if he pleases ) the next time he comes up to the Session of Parliament , but advise his Majesty , with the Committee of Six , Page 31. to Dissolve this Committee of Twelve , and he will then be King both of the Clergy ( as he says ) and Laity too . And fix the Obedience of all his Subjects on himself exclusively : For on these two hang all their Law and their Prophets . But were they but once Dissolved , his Majesty need but Ask and Have . Whereas 't is plain now , that these two Conquering Committees of the Clergy , and Lawyers , cast an Awe upon the Sovereign Power , and suffereth it not to provide for the Common Good of the Subject , but will appropriate the Salus Publica , and Influence the Government to serve their own Particular , their own Private Ends , as this Author has most admirably worded it , page 31. Judas . Really Sir , you have hit the Nail on the Head ; and don 't you fear , but assoon as the Times will bear it , my Friend will be at the Lawyers too , as well as the Clergy . He has given you a smart Touch of his Inclinations that way already , page 23. where he calls the Attorney General , and Judges so many Court Bloodsuckers , and by Consequence , as very or worse Tyrants over the Lives and Estates of the People , than the Bishops are over their Consciences . Tim. But now I have thought better of it Sir , I think my self bound to give you Notice , that there may be a little Danger to your Friend from my Advice ; for the Judges are of the Fundamental Constitution of this Government . Jud. As if my Friend did not know that the Bishops were so too . Alas Sir , I have heard some wise Men say , that there is but One great Fundamental either in Church or State. Tim. Pray what is that Sir ? Judas . Every Action of your Life tells you Sir , 't is Self-Interest . And can you think Sir , so accomplish'd a Person as my Friend is , will be frighted only with a Hard word , fit only for the Amusement of the Ignorant Vulgar ? If he has taken that Courage Sir , to Examine what he believes , and will not submit to your Fundamentals in Religion , do you think he will boggle at those of the State ? Under the Rose Sir , it would make a Cat laugh to hear you talk of Fundamentals . Tim. Nay Sir , if your Friend shall think it is for his Interest , let him do it , I shall not hinder him . Judas . But pray Sir , let us look back a little . Do you not think that my Friend has by the last Argument plainly demonstrated , that the Bishops of England Rival ( as he says ) the Sovereign Power ? Tim. Truly Sir , I cannot as yet bring my self to believe , that living in a pretty good House , with a little Honour and Power by the Bounty of his Prince , can make a Man a King. Nor do I think that Kings would have been so weak as to have bestowed These Honours on the Bishops , if they had believed , that at the same they they had made so many Rivals of their Power . Methinks this Author should have shewn some Mony they had Stampt , have produced some Bills they had Past . He should have named the Embassadors they had Sent and Received , the Wars they had prolaimed , and the like . Judas . The Wars they have proclaimed Sir , pray who are they at Peace with ? By the Abjuration of the Covenant and other Acts , he tells you Page the 9th , That they proclaimed War against the Presbyterians , and beat them out of their Livelihoods , and after that drove them five Miles distance from all Market-Towns : And that King Charles the II. was not able to support these his Loving Subjects against the Power of the Bishops . And Page the 8th he tells you , That by a new Church Device or Law , they have deprived the rest of the Dissenters of the Priviledges of their Country to which they were Born ; and Pages the 18th and 19th , That they have proclaimed War against the Honest Deists too , because they will not believe Things which are in their own Natures Absurdities , and impossible to be believed , such as the Doctrine of the Trinity and other unintelligible Mysteries , which serve only for Amusement , and not for Instruction . And lastly Sir , he shews you plainly , That they proclaim War against King William , by allowing him only a De Facto Title as the Principle of their Obedience , Page the 13th , And that this is now the Shiboleth of their Party , as Non-resistance was formerly , and that none must be promoted to Church Dignities , but such who come in upon this Title only . So that 't is plain as is said Page the 12th , That the Church of England is a Party , and are at War with all but those of their own Perswasion , and have their Watch-words to know one another , as well as their Church Devices , to destroy all others but themselves . Tim. This is a heavy Charge indeed Sir , but a Grace of God it may not be true . I will give an Answer to the Particulars of it by and by . But this you call Sir , Proclaiming of War ; and Rivalling of Sovereignty , do you not ? Judas . Can you doubt it Sir , is there not waging of War against Men's Livelihoods , as well as Lives ? Tim. And against Mens Reputations as well as Lives and Estates ; and would not they ( think you ) that do it upon the one , do it upon the other , if it were in their Power ? Judas . I allow it . Tim. Then is your Friend this Author , not only a Rivaller of Sovereignty , but the most barbarous Tyrant living . Judas . How is that proved Sir ? Tim. By his murdering the Reputation of the Innocent without distinction of Age or Sex , not sparing our Saviour himself , from his Cross down to this day . Judas . Pray Sir , how does this appear ? Tim. Only from his own words Page the 7th , where after he had sufficiently scandalized the Modern Clergy , He tells us , That 't is not Impossible but that the Ancient Clergy might be possessed with the same spirit of Pride , that has prevailed over the Modern ; and who does not know what this Man means by that word , Impossible ? Nay he can hardly forbear an open Justification of the Romans Crucifixion of our Saviour himself , and punishing him ( as he words it ) as a Slave . For although he covers it with this supposition , If he laid the Foundation of the Power of the Clergy . Yet he must be blind indeed that cannot see what this Man means here by his If 's and And 's . When the times will permit , he will leave them out , and speak plainly . Jesu God! how is it , that we live to see thy Face impudently spit in again by Miscreant Infidels , and all this openly , in the Face of the Sun , and a Christian Government . Judas . You mistake Sir , 't is a Deist says this , and not my Friend . Tim. I warned you of this Sir , at the beginning of the discourse ; you think your Friend is like Legion in the Gospel , but he is just the contrary . For he himself is the Master Daemon , and hath power over all those Evil Spirits which have taken up their abode in him , and hath Power over them to command them to speak what he pleases , even to the blaspheming of our blessed Lord himself . But if this Man Sir , would have had us hearken to his condemnation of contentious Humours , and Hostile Inclinations in others , he ought first to have shewed to us , the Peaceableness of his own . If he would have exposed the Quarrelsome and unchristian tempers of Church-men , he ought first to have recommended himself by a Spirit of Meekness and Charity . Then he might with better confidence ( at least ) have reproved those of the Church of England , as he does , Page the 8th . from the breach of the second table , and might sometime or other ( it may be ) have had his wish , that his Soul might be amongst the Philosophers . But in stead of this , he has sounded a defiance throughout this Pamphlet , not only against the Church of England , but all other Christian Churches whatever , and thrown as much filth upon them , as old rotten Lungs could discharge . Whereby he has proved himself a spurious breed of Celsus , Porphyry , Julian , &c. for he has their Spite , and Malice , he only wants their Wit and Learning . But if this be the Religion of the Deists , Gather not my Soul O God with these Sinners . Judas . Pray Sir , let Harangning alone , and come to the Particulars you promised . Does not my Friend make it plainly appear , that the Bishops and Clergy did use the Presbyterians and Dissenters barbarously , by the Church devices of Abjuration of the Covenant and the Test , &c. Tim. Good Sir ! what makes your Friend so sweet all on a sudden on the Presbyterians ? how comes he to appear to them like an Angel of Light in this Page , and yet in the two immediately foregoing , to be kicking with his Cloven Foot at them , to spurn them to death ? for there he levels them with the Bishops , and tells us that they both under a pretence of Religion were grasping at Power , and that the Claims of the Presbytery are nothing inferior to those of the Bishops . So that as kind as he is to them here , yet he has given them such a Cast of his Office , as plainly to discover to them , that were they guilty of the same fault the Church of England is at present , that is , were they uppermost again , he would not fail to remember them how they Imposed the Covenant as a Condition of their Communion , as he now tells the Church of England they did the Abjuration of it . That he would tell them then , as he does the Church of England now , Page the 8th . That no Man could enjoy a place of Profit or Trust under them , though never so dutiful a Subject or honest a Man , unless he had a Conscience by their Law established , by which they deprived Men of the Privileges of their Country to which they were born , &c. These and a great many other matters upon occasion , I suppose this good Author could rub his old Temples , and call to Remembrance against the Presbyterians , were they once again uppermost , which I hate to rake in , for I have Dunghil enough before me already . Judas . But what 's all this to the business Sir ? does the Presbyterians dealing barbarously with the Bishops and Clergy , justifie their dealing so with them , and other Dissenters ? What can they say for those Church Devices of their making , the Acts of Abjuration of the Covenant and the Test , &c. Tim. If your Friend could make this Good , he might well say they rivall'd the Sovereign Power . It may be he thinks he can . And ( indeed ) he is pretty near it ; he is within one Proposition of it ; for if he can but prove that the King and both Houses are all Clergy-Men , he has done his business ; but till he has done that , he has done nothing at all . Now although I do look upon this Author to be a meer swell'd Hypocondriac , whose Spleen does not only Rival , but tyrannically domineer over the Sovereignty of his Brain , yet I do not believe him so weak neither , but that he knew very well what he did , and understood well enough what he said in this Matter . He knew well enough that these were not Acts of Convocation , but of the Parliament ; but because he durst not wreak his Malice where he would , he did it where he durst . But when all is done Sir , I believe this Author would have a pretty hard task to prove , that our Government , as well as all other Governments in the world , may not make Laws for the Encouragement of the Established Religion , because he does not concur in opinion with them . And I fear if this Man and his Friends the Deists , were once uppermost , it would be the first work they would set about themselves . For how hard soever he bear upon the Abjuration of the Covenant , yet he cannot but threaten the Clergy , Page the 16th . with the Abjuration of King James ; and I doubt not , but the next thing they would hear of from them , would be , the Abjuration of Jesus Christ , and all his unintelligible Mysteries . Judas . And pray Sir , why may we not renounce all unintelligible Mysteries ? We must either renounce them , or our Reason , that is , our Nature . Tim. Must we then Sir , renounce every thing that we cannot fully comprehend ! if we must , then there is an end of Deism , as well as Christianity , for there are Mysteries in the Creation of the World , as well as the Redemption of it . If there be not , I desire this Author the next time he comes up to the Session of Parliament to publish a Comment on the 38th . Chap. of Job , and therein to let us know , that though Job was so ignorant as not to be able to answer God , yet He can ; or if he cannot , ( which I much doubt ) let him give us a Reason , why God may not redeem the world , with the same Incomprehensible Wisdom that he made it . I do verily believe that God is a Spirit , and that Infinity and Eternity are his Incommunicable Attributes , and yet I do honestly confess , that I am far from being able to frame in my Mind a distinct , positive or adequate Idea either of a Spirit or Eternity . If this Author can , he will do well to oblige the world with his Notion ; if he cannot , and Christianity must be turned out of Doors by reason of its Mysteries , Deism must take it by the Hand and go with it , and this Author must turn Atheist , and be Gentleman-Usher to lead them both forth . For why should not those mysterious puzzlings in Nature stagger his Faith of God's Creation of the World , as well as that of the Trinity does in God's Redemption of it ? they are both alike the works of his Incomprehensible Wisdom . It is enough for me ( methinks ) that God lets us see so much of the Creation , as to convince us , that he made us when we were Nothing ; and it is enough in the work of the Redemption , to let us know , that he Redeemed us , when we were Lost ; and from Both , to give Mankind a full Demonstration of his Infinite Power and Wisdom , of his unspeakable Goodness and Love to them , and by consequence the eternal Obligations they lie under to Love him again , and obey him : And therefore , though I am not able sully and distinctly to comprehend the mystery of the Holy Trinity , yet it is enough for me that I see many great ends and purposes of my belief of it , in order to my eternal Salvation . And though I declare it to be past my Reach and Understanding ( and it may be if God had made further discoveries of it , it would have been so much the more beyond my Capacity and Comprehension ) yet I think my self bound in Duty to sit down satisfied with those God has already made , and with profound Veneration and Thanksgiving to adore the unspeakable Love of God in the great work of our Redemption , though I am not able to comprehend his Mysterious Wisdom therein . And so far is this belief of the Trinity from being like ( what this Author says Page 20 ) the belief of one of Euclid's Elements , that I defy him to instance in any one Mystery of the Christian Religion , which is not capable of Useful and Practical Deductions , or to use his own Words , of Application to Moral Duties , and thereby to make us better Men. I know that St. John says 1 John 5.7 . that there are three that bear Record in Heaven ; and these three are One. And I have that absolute deference to the Spirit of God , to believe it . But ( I fear ) if St. John were now Living , and this Author should hear him say those words , that he would make himself very merry with him , and Ask Father John , Whether he meant three Modes , or Properties , or Internal Relations , or External Denominations , or else no more than a Holy three , or three somewhats , or ( what is truly his meaning ) three Nothings . Or were our Saviour now on Earth , and he should hear him say that He and his Father were One , I doubt as he says Page 20. that he would either run mad through despair of finding out the Truth , or which I rather believe , would turn Pharisee , and endeavour to stone him to death , for making himself equal with God. Judas . You do not Sir , seem to me fully to take in my Friend's Argument ; for he tells you Page the 20th . That though you all agree in the belief of the Trinity , yet you widely differ in what we must believe concerning it . Whereby it is plain , that your differences are so great about it , that you know not what you believe your selves ; and how then shall other Men know ? Tim. It seemeth much to me Sir , that when there are some differences amongst us , they should signify Every thing , but when there are more and greater amongst the Deists , they should signify Nothing . Thus the Author of the Letter to the Deists ( a great Friend of , though ( he says ) no Acquaintance with the Author of the Growth of Deism ) " What says he Page 147. shall I set my self to seek out a System of Christianity amongst their endless Disputes ? Let them first agree upon it amongst themselves ; when that is done , it will be time enough for me to consider what they say . One would think this Author had great Reason to put his Memory into the Gazette , with a Stolen or Strayed such a Day , from such a one , One of his Internal Senses , &c. For it was but Page the 13th . of that Letter that he tells us of the several sorts of Gods the Deists frame to themselves ; and Page the 14th . he says they are so many , that to expose their Notions were an endless Task . For he doubts , he says , whether any two of them agree intirely in one System , and by consequence he tells us ( the same Page ) the mischievous Influences that all such like opinions must needs have upon the whole state of Mankind in the world . So that it seems all the mischiefs arising from Divisions in the world , do not arise from Christianty only , and the Church of England , but the Deists come in for a small share with them . And although this Author require , Page the 148. an Universal Agreement amongst Christians in order to his belief of Christianity , yet notwithstanding all these divisions amongst the Deists , he says , he does still believe there is a God. And if so Sir , pray why may not the Christians believe there is a Trinity , though some of them may differ in what we must believe concerning it ? I remember Tully says somewhere , That nothing can be a more weak and ridiculous Charge , than such a One , which by Changing the Name only , a Man may turn upon His Adversary . Thus changing the word Christianity into Deism , I may say to the Author of that Letter , shall I set my self to seek out a system of Deism amongst their endless Disputes ? Let them first agree upon it amongst themselves ; when that is done , it will be time enough for me to consider what they say . And truly it will not be good Manners for us to go before Them , considering what a strong Palpitation of Heart the Clergy's desire of Precedency caused in your Friend the Author of the Growth of Deism , Page the 19. I confess , because we are naturally most jealous of that we most love , I do not much blame your Friend for being angry with the Clergy , if they do Rival his Mistress . But however Sir , if one sawcy Fellow of them had once in his Life ( it may be ) stept before Him , yet he ought not ( methinks ) ( like an Italian ) to carry his Revenge down to the whole Body , to which he stands related , for his sake only . Judas . But pray Sir , was not that pertinently alledged to prove the Pride and Insolence of the Clergy ; and could he give a better Instance of it , than that A. one of his Majesties Chaplains , did in the Pulpit at Whitehall abuse the Author 's Honourable Friend S. R. H. for writing a Treatise , wherein with great Learning and Acurate Judgment , he distinguish'd between Religion and Priestcraft ? For to tell you the truth Sir , once more , I think the Honorable Sir R. H. and my Friend to be the best Distinguishers in the World. So that 't is great Pity , but that Sir H. R. ( at least ) having , like an Old Roman , fought so stoutly in the Defence of the Liberty of his Country , and his Gods , and wholly vanquish'd the Priests of this Nation , it is Great Pity I say , but that he like them , should have his Honorable Cognomen ; and as they had their stiles of Scipio Africanus , Pompeius Magnus , &c. So he also should have of H-us Discriminator . Tim. With all my Heart Sir , I am no more a Rivaller of Titles , than I am of Sovereignty . But to return to our business . I remember Sir , that Pages the 18th and 19th this Charge you mention , of Love of precedency in the Clergy , with a great deal more , is said , and laid against them by this Author . Particularly , that they do not allow of Sir Matthew Hales his Notions , nor will they suffer us to take any thing for Religion , that is distinguished from their particular Interest . And Page the 19th , That a Man's Churchmanship will not appear by any Mark so well , as by the Hatred he bears to all Dissenters , and in Conjunction with a deep aversion to all the Ancient Rights , and Just Liberties of his Native Country . Judas . And what Answer Sir , can you make to this Charge ? Tim. No more than this Sir , that it is so grosly and scandalously false , that this Author gives us thereby undoubted Reason to believe , that the Accomplish'd Traveller he mentions Page the 6th , was none Other than Himself , who having got an ugly Habit when he was Young , could never leave it since . For he might with the same Truth and Charity , have charged the inhumane and bloody Barbarities committed by his Forefathers in Dr. Cave's Seculum Arianum upon the Church of England , or have brought in the other Arm of Arsenius , and have Sworn that he was murdered again by the present Archbishop of Canterbury , as have laid those things ( as he has done ) to the Charge of that Church . However Sir , this I must needs say in his Honour , that I think no Man living ever kept closer to his Text than this Author : I think he ought to have Precedency in that Respect , of all the Clergy of England . For , for uncharitable Censures , idle and loose Consequences , unchristian Leasings , joyned with incomparable Spite and Malice , he ought not only to have Preference of the Church of England , but of all Mankind Living . I never heard of his Peer . Shimei was an Ass to him ; He could only Rail and Curse ; but he had never Travelled , and so was unacquainted with the great Accomplishment of impudent Lying ; He was ignorant of that Noble Maxim , Fortiter calumniare , aliquid adhaerebit . Judas . But pray what can you say to A's abusing the Honourable Sir R. H. for his Excellent Treatise ? Tim. Who this A. is , or wherein he has abused this Honourable Person I cannot tell , but I presume , he is of Age , and can Answer for himself . And as for the Honourable Sir R. H. his Book ( whoever he be also , for I am no Cunning Man at Cyphers ) I have not seen it , and so can give no Account of it . But I am apt to think , that the Niceness of these Mens distinguishing Faculties lies more in their Pockets , than it does in their Heads ; and that the Bishops deadly Sin of Priestcraft lies chiefly in this , That they have a little Mony in their Purses , and a little Land belonging to their Bishopricks . But truly Sir , I cannot but say to you first of all ; That if these Bishops could use their Mony to no better purposes than some of these Honourable Distinguishers have done , it were great Pity they should ever have any . Secondly , I say Sir , that if this Author would have had us believe , that his Friends are such nice Distinguishers in other folks Matters , he ought in order thereunto , to have given us good Proof of their Distinguishing with a little more Honour , than some of them are said to have done , in their own . And lastly Sir , pray give me leave to tell you , that sometimes through an inveterate Wont or Habit a Man may wholly lose his Distinguishing Faculty . Thus , there was an Honourable Knight in , or near the last Age , so wonted to Errantry , that at last he could not Distinguish between a Wind-mill and a Gyant ; and there may be Another ( for all as I know ) in this , that may have been so long accustomed to the Stage , that he may think the Priesthood , Religion , and all things else to be Counterfeit , and may not be able to Distinguish between the New Testament , and a Play. Therefore Sir , let these Men put what Value and Estimate they please upon their Distinguishing Faculty , yet I do not intend they shall measure my Opinion of it by theirs . Judas . Stay , Pray Sir. You are Riding on the wrong side of the Post , and must turn back again . I am afraid you do not care to hear what I mentioned before , of the Church of Englands prevarication in the Matter of Non-Resistance , which was formerly , as my Friend tells you Page the 12th . the Shiboleth of their Church , as the De Facto Title is now , none being promoted to Dignities but such as come in upon that Title , whereby they proclaim War against King William himself , by allowing him only a De Facto Title as the Principle of their Obedience . Tim. We will come to the De Facto Title by and by ; in the mean time we will talk a word or two to the Doctrine of Non-Resistance , or Passive Obedience . Although this Doctrine of Non-Resistance was never the Shiboleth of the Church of England , yet it always was , and is still believed by all the true and understanding Members thereof , although not in that extravagant Latitude that some Men would have stretcht it unto . However , as a very Judicious Gentleman observes in his True Notion of Passive Obedience stated ( who was far from subscribing to the late bewildred Notion of some Men of Non Resistance ) It is no wonder , says he , whilst the bloody and distracting Consequences of the unjustifiable Proceedings against Charles the Firstlay fresh in Mens Memories , and when there was a Ground of Suspicion , that the same Tragedy was again designed in Charles the Second's Time , if the Imaginations even of the most understanding were warmed in Opposition to such Principles and Practices , and by a well designed Zeal were carried on to enlarge the Notion of Non-Resistance , beyond the Limits their cooler Reasonings would Allow . However therefore Sir , there might be some few Men in the Late Reigns , of warm Zeal and hot Constitutions , who observing those Evils above menzioned , did extend this Doctrine to an unruly Latitude , yet were there many more , of cooler Thoughts and Complexions , who never allowed it , or believed it in that Latitude . And although they have sometimes , when they thought there was great Occasion , Preached the Doctrine of Non-Resistance themselves , yet they did never stretch it beyond its due Bounds and Measures . But only taught , That we were bound either Actively to submit to the Laws of the Land ; or if we could not in Conscience do it , then Passively to submit to the Penalties , rather than Resist . For they were fully of Opinion , That Humane Laws are , and ought to be the Measures of our Obedience to our Governours ; though Christ's Laws must be the Measures whether this Obedience ought to be Active or Passive . And this is the Notion of Passive Obedience , which upon the best Judgment I can make , is contained in the Sermon of Obedience in our Homilies : If our Author can make more or less from thence , let him do it , and thereby prove what he says it is , Page the 12th , A Sacred Record of the Injustice of some of those who concurred in the late Revolution . Thus Sir , you see , though some Hot , and most of them ( some few excepted ) unthinking Men , mistook themselves in this Point , yet were there a great many Others of more Cool and Sober Thoughts that stood their Ground , and still maintained the Right . And whether the Judgment of the Church of England be to be taken from the first , or last of these , let any Reasonable Man judge . And now I have dealt pretty well Sir , I trust , with this Author 's great Giant , the Doctrine of Non-Resistance , I hope we shall do well enough with his Man of Straw that follows . Judas . Do you call the De Facto Title then , a Man of Straw ? Tim. The Halt and the Maimed are little better ; and one would think by this Man 's Writing , that he did verily believe the Clergy of England did extend their Doctrine of Non Resistance to Him as well as the King : For no Man surely would have brought only the Blind and the Lame into the Field , if he had thought he should have met with any Opposition . Judas . Good Sir , methinks this Charge of the De Facto Title seems to be sound and whole , and of great strength . Can you deny Sir , but that this is now , what Non-Resistance was formerly , the Shiboleth of the Church of England ? And that none are promoted to Dignities but such who come in upon this Title ; as is said Pages the 12th and 13th ? Tim. I will tell you a Story Sir. I have heard it reported of the Witches of Lapland , that they knew very well when the Father of Lyars tells them a Loud One , by a Noisome Stench ( such as they are not able to endure ) which follows immediately upon it . If the same should happen to his Sons in England , How offensive must some Mens Neighbourhood be ? There would be no living within some Furlongs of them . If this Author had not contracted a great deal of Confidence ( to say no worse ) in his Travels , how is it possible he should tell the World , that the De Facto Title is the Shiboleth of the Church of England ? He may as well tell us , that the Jure Divino is so of an old Republican . For the Unanimous Association of the Clergy , in defence of his Majesty as Lawful and Rightful King of England plainly shews the contrary . Judas . But pray Sir , how comes it to pass then , that there are none preferred to Church Dignities , as my Friend says , but such as come in upon the De Facto Title ? Tim. This were a Question worth asking , if there were the least shadow of Truth in it : But he that has the Confidence to tell us this groundless , this ridiculous Story , will tell us in the next place of the Cabbage and Caldron . Judas . Why Sir , was not the King made to pay Fifteen Hundred Pounds a Year to Dr. S. for a De facto-ship only ? Page 13. Tim. This Man will force us to speak out in spite of our Teeth , and to tell him plainly to his , That if ever Impudent Lying come to be Rewarded ( in proportion ) as ( he says ) Title-Making is , he cannot fail to have Sixteen Thousand Pounds a Year at least : And then 't is to be hoped , he will keep Mr. Johnson from Starving . But here , before I go any further , I cannot but Remark , that when this Author is laying about him in his mad Fits , he makes no Conscience where his Blows light ; so that if he can but down with a Church-man or two , he does not care , if the King fall with them . For who that had any Regard to the Honour of his Majesty , would reflect so basely on his Wisdom and Government ? Who , I say , that had any Honour for the King , could represent him to the World as a Prince of that Weakness and Simplicity , to give the greatest Price , for that which is worth Nothing at all . Nay , for that which is worse than Nothing ; worse than the worst of Titles , when he had much better , as he says , of his own before ; and by which he opens a Door , not only to let in King James , but to Turn himself out at also , at the same time . And what is worst of all , to suffer Dr. S. to force him to do all this . Judas . Why has not Dr. S. done it Sir ? Tim. Bless me ! What a D. of P's have we gotten , that the King at the Head of an Hundred Thousand Men should be afraid of him . He must be more than Jesuite Sir , that can bring this Story under the Doctrine of Probability . Rablais would have Blush'd to have put it into his History of Grangousier , and Nothing can Match the Impudence of him that told it , but the Folly of him that believes it . Judas . But Sir , Can you deny that Dr. S. set up a De Facto-ship ? Tim. If we do allow he has , is therefore the De Facto-ship the Shiboleth of the Church of England ? This Man Reasonings keeps equal Pace with his Stories , and his Logick and Ethicks are just of a Measure : So impossible is it for any Man to Apostatize from Christianity , except he first turn Renegade to all Honesty and Truth . Judas . But pray Sir , are there any of the Clergy preferred , but such as come in upon the De Facto Title ? Does not my Friend tell you plainly there are not ? Tim. Truly Sir , if your Friend makes no more Conscience of what he does , than what he says , his Neighbours that live near him had need to keep their Mounds in good Repair . If there be any likelihood of Truth in this Charge Sir , why does not this Man produce the Subscriptions required of the Clergy to this Title , in order to their Preferment ? What will he answer to their Unanimous Associations mentioned before , in which they own King William to be Lawful and Rightful King of England , &c. Will he tell us that none of these Associators were preferred ? Bless me ! how many vacant Dignities be there then at this time in the Church of England ? Enough sure to tempt an Infidel to turn Christian , or an old Republican to turn Churchman , and be of the De Facto ship . But now we are talking of Title-making , pray Sir , what Title would this Man be pleased with ? The Jure Divino Title he Laughs at ; the De Facto he Rails at ; that of Conquest , he says , is Cut off by Parliament ; the Matrimonial Title is dead . Pray what Title is it Sir , that this Man would have ? Judas . He tells you Sir , Page the 28th , That one of his Friends saw with his own Eyes our Great and Gracious King accept the Crown of England as the Gift of the People . Tim. One of his Friends saw ; that is , himself saw : Very well Sir , and so the King's Title to his Crown must stand upon the Sandy Foundation of the Will of Himself , and some few Republican Demagogues . Pray Sir , who leaves a Loophole for King James his Right now ? And not only for His , but for any other Man , or Body of Men , as well as King William , when these Men shall think fit to find a Crack in his Covenants ? When it shall be wholly in their Power which shall be Uppermost , the Head or the Rump ? Pray Sir , who Rivals the Sovereignty now ? The Jure Divino Bishops , that say God makes the King ; or this Man , that says , He makes Him ? Who Rivals the Sovereignty now Sir ? Those Church-men that Tay ( if you will believe all ) that his Majesty holds his Kingdoms by his Sword ; or this Man that says , He holds them from his Grant ? But now I think on 't , this passage of our Author satisfies , me very well why he called the Church of Rome the Church of Hell , Page 22. It being now manifest , that the Pope has been a damnable Usurper for some Hundreds of Years , that Prophecy of Jer. 1.10 . being never meant of Him , but Personally of our good Author , who is the Holy Father , of whom it is said , I have set thee this day over the Nations , and over the Kingdoms , to root out , and to pull down , to destroy and throw down , to build and to plant . Judas . But by your leave Sir , my Friend shews plainly , Page the 11th , the great Reason the Church of England have to maintain this De Facto Title , for thereby they kill two or three Birds with a Stone . Tim. Do they so Sir ? then they sate a little nearer together than your Friend has laid his Stories : But I have shewn you just now , that the Church of England may carry her Ammunition home again ; for he himself has killed them already . Judas . Well Sir , let them be De Facto Men , or what they will , it is plain they are Enemies to the Government . Tim. Pray Sir , how does this appear ? Judas . From their being great Friends to the Jacobites who are so ; and yet these Jacobites find such Favour with the Bishops , that if the Livings they lose are in the Bishops Gift , he shall present any Friend which the dispossessed Jacobite shall recommend : Now what can be more by them desired , than to enjoy the Profits of their Livings , and put in what Curate they please ; as is said Page the 9th . Tim. This is another Taste of our Author 's Travelling Accomplishments . But oh these Bishops ! these pestilent Bishops ! How heavy do they lie upon many a good Man's Stomach ? How Sick do they make this good Author ? What Convulsions , what Vomitings do they cause in Him ? Even to the casting up of his Christianity , and all Truth and Honesty with it . What great Pity is it that the King and Government will not destroy this Pestilent Race of Men ; who have been a Part Constitutive of it little more than a Thousand Years , that this good Author may recover his Health again . But pray Sir : If there be any Bishops guilty of this Man's Charge , why did he not Name them ? Why did he not tell us who they be , and where they live ? Why did he not produce the Bonds of Resignation they have taken from the Curates , and the Articles they agreed on ? He has kindness enough for them to have done it if he could . But alas Sir. if he had descended to Particulars , he knew well enough that those Bishops would quickly have vindicated themselves , and exposed both the Falseness and Malice of his Charge . He knew that Knaves-Craft lay safest under Generals , and that the unthinking Multitude would swallow this Pill whole , as he gave it them ; and since abusing of the Clergy was the Text he was to Preach on , he was resolved not to wander from it . And whether this was done by false and malicious Invectives , groundless and scandalous Stories , weak and absurd Consequences , it was all one so it was done : This was the Author's great Aim , and this was keeping to his Text. Rem Rem , quocunque modo Rem . Thus Sir , you see this heavy Charge improved by the highest Aggravations , is the issue only of this Author 's bewildred Brain , and that there is no hurt done , but what his unchristian Calumniations have done to himself . Judas . But pray Sir , let me urge a Supposition to you made Page 15. Suppose the King should bestow a Bishoprick upon a De Facto Doctor , and this Doctor should there find his old Acquaintance Dr. H. and being a Stranger in his Diocess , should be willing to instruct himself in the Characters of Men from the good Doctor , would it not fall out so , that the Clergy of the Diocess must be used well or ill , as the most open and notorious Enemy the Government hath , shall design ? Tim. And pray Sir , let me have my Suppose too , if you please . Suppose this Bishop does not meet Dr. H. there , what then ? Why then there is an end of this Gentleman's Jest . Or suppose he does meet him there , and does not ask him ; why then there is an end of the Gentleman's Argument . But suppose he doth both meet him , and ask him ; must all follow what this Man says ? No surely , this great Prelate did never yet see with other Mens Eyes , or hear with other Mens Ears ; and if this Author will have us believe him , he ought to give us better Reasons than he has yet , why he must begin now . If this Man knew of any Grievances in that Diocess from Dr. H's Information , he will do well to Name them ; if he does not Name them , 't is plain he cannot ; for he has Charity enough to do it if he could . I only mention this Sir , to let you see , that allow this Author all the If 's and And 's he can desire , yet has he not either Logick or Honesty enough to draw from them one true Conclusion . And that it would move a Passion in Job , to hear this Grub-street Author undervalue this great Bishop ( of so profound Learning ) as a Common-Placer only , Page the 14th . whom all the Learned World admires ; between whom and this Crawling Scribler , there cannot be the Thousandth part of Comparison for Worth and Learning , that there is for Poetry , between an Honourable Discriminator and a Ballad-maker . In short Sir , that which rubs this Man's Back , and makes him Kick so hard against this great Bishop , is , That he is an unfoilable Champion for the Divinity and Satisfaction of our Blessed Saviour ; and these are Sins of Priest-craft that he will never forgive him . Judas . But pray Sir , can you deny but that the Ambition and Pride of the Clergy has been often the Ruin of this Government ? What was it , ( as is said Page the 22th . ) but the Insolence of the Priesthood that brought about Father Laud's , and Father Peter's Revolutions ? And Page 26. What an unhappy Effect had the Spirit of Father Laud upon King Charles the First ? Tim. In answer to this Sir , I cannot but observe first of all , The Malice of some Men to be bolder than that of the Devil himself . For they tell us they believe , and yet they tremble at Nothing . This Author is an eminent Instance thereof , who has not feared to keep his Spite Boiling against this good Bishop for Fifty Years together , and by an Inhumane Barbarity ( like a Wolf or a mad Dog ) is taring him out of his Grave , where he had slept in Peace for so long time , after he had fell a Sacrifice to the Rage of such Merciless Wretches as he is . What great Reason does this Man give us to believe , that he himself did in his Youth , mingle his Hands in the Blood of this Sacrifice , whose Ashes he is now throwing in the Air as the sport of his Old Age ? And how does this Wantonness in Cruelty at these years , give us just cause also to think , that the same Hands and Heart are ready to make the like Oblation in the Blood of the Priests of the same Church now ? For the older Satan grows ( they say ) still the more Devil . Thus when Men have once lost their Christianity , their Bowels , like those of Judas and Arius , quickly gush out , and all Pity , Compassion , and Common Charity with them . But maugre all this Man's Spite , the Piety and Devotion of Archbishop Laud will be Conspicuous to all Ages , of which his Diary will be an Everlasting Monument : And if he had any Failings , it was because he was a Man. This Author thinks he has made a notable Jest upon him , by calling him Father Laud , and joyning him in Company with Father Peters , by which he would insinuate that he was a turbulent Papist : But all the World knows , that this good Bishop was no more a Papist , than this Man is a Christian . And if by being joined with ill Company makes this Prelate any thing the worse , how bad must this Man be , who for all as I can see , amongst his Numerous Acquaintance . keeps no other . For if we may guess from his own Confession , Page the 5th . his Acquaintance are but of two sorts , and the first he makes Scandalous for their Lives , and the other for their Vnderstandings : The first he calls downright Atheists , Page the 5th . And Page the 14th . he makes the others little better than Fools ( as he might well enough ) from their Ridiculous Reasonings . And he himself is so outragiously mad against all setled Churches in Christendom , and upon such weak grounds , that he seems to me to be venomously bitten by both of them . To conclude this Point Sir : It was not Bishop Laud's Counsel to King Charles the First , but such Mens Counsels as this is , to the People , that brought that good Prince to the Block . Thus Sir , you may see from my Discourse with you on this Pamphlet , how little Wit , joined with a good Stock of Spite and Malice , is required , to abuse the best of Men , and best of Causes . Nay , to banter our Blessed Saviour himself , the Christian Religion , and all the Holy Mysteries thereof , with the whole Body of Christians from our Saviour's Time , down to this day , as well as the Clergy of the Church of England . But however such scurrilous Writings may make some Impression upon Men of sickly Brains , and crazed Religion ; yet upon Men of stronger Understandings , and sounder Piety , it has no Influence at all : The issue of the whole is , They laugh at the Jest , and despise the Buffoon . Judas . But pray Sir , let me ask you one Question more , if you please , before we have done ? Tim. I am quite tired , but if it be but one Question , it will not break squares much . Judas . How can you Sir , believe this Author such an Enemy to the Church of England as you have represented him , when Page 32. he tells you , That he is far from begrudging the Bishops and Clergy that small Maintenance which is by Law Established : And that he hopes , they have no other Aim in discharging their Offices , but to save our Souls , by imprinting in our Hearts the Reason , the Advantages and Excellency of the Law of Christ , &c. Tim. Amongst many other matters Sir , proposed to my Friend , whose judgment I gave you in part , at the beginning of this Discourse , this was one ; and I will give you his Answer to me upon it ; which was as followeth : This Author ( said he ) in his Travels , had doubtless visited the old Satyr , who could blow Hot and Cold in a Breath . For how does this Poor Maintenance of the Bishops , as he calls it here , agree with their Royal Stiles , Dignities , and Greatness , which he instances in , Page the 6th and 7th . as undeniable Arguments of their Pride and Ambition ? Does not this Man then ( said he ) envy the Bishops their Estates ? But who can believe him after so many malicious Invectives against them , and their Power ? Who can believe ( said he ) this Author can have any grounds to Hope for what he says at last , that has read what he said before ? So that this Gentleman seems to me ( said my Friend ) to have the Honesty of the good old Fox , who after he had singled out several of the Flock , and devoured them , wiped his Mouth after Dinner , and fell to his Prayers , wishing the remainder of the Geese all increase of happiness , and that they were double the number upon the Common . Thus said my Friend , I wonder this good Gentleman in his great Fit of Charity and Devotion , had not wished the Estates of the Bishops double also , that he might have the pulling of their Feathers , and the larger share in the division of their Lands . But I tell you Sir ( continued he with vehemence ) that there are Thousands , and Thousands of us , Gentlemen of the Church of England , who are not to be baffled out of our Religion by an Irreligious Jest or two . We are not Beau's of Sixteen , that we should forego our Faith in our Blessed Saviour , to hearken to the Buffoonry of an old Infidel ; Nor shall any Man living perswade us , that Estates are proper only for Men that wait at Taverns , and Plays , and worse Places , while those that wait at the Altar of God must Starve ; or that Thousands of Learned , and Honest , and Religious Men must want , that Fools and Knaves and Atheists may abound . We cannot disbelieve the Mysteries of Christianity to hearken to this Man's Reason , till he has shewn a little more of it , than he has done in this Pamphlet ; or let it be as good as it will , he will have much ado to perswade us , that his blasphemous Friend , Page 25. can write as good a Moral as our Saviour ; and the next time he comes up to Parliament ( it may be ) will tell us , he can live as good a one too . But if his Friend ( said he ) be so very good at Writing Morals , I think this Author would do well to desire him to Write One against malicious Lying , and to read it well over himself when it is done . For this puts too Keen an Edge upon an ill-natur'd Infidel , as well as Divine , and is the ugliest sign in the World , of a Mean Birth and Narrow Education . In fine Sir , said he , this Man would feign insinuate by one of his Friends ( as he would have us believe ) Page 27. That all Religion is wholly lost in the World. I pray God , said my Friend , this be not more this Man's Wish , than his Belief ; But if it be lost , I must say ( said he ) that of all Men living , neither he , nor his Friends , do seem to me to be the Persons that are ever like to find it . But if these Men's Counsels ( added he ) and Devices should stand , there would quickly be an end of all Religion in the World indeed . Pray Sir , said I , what is your reason for this Opinion ? Because ( said he ) he that has but half an Eye may see , that the end of these Men is to bring us all to Deism , and to beat out all Revealed Religion . But if once Sir ( said he ) we come to have no Divine standing , Revealed Measure , or Rule of Life and Faith , he must be quite blind that does not see , that a very little time will bring the greatest part of Mankind , either to downright Atheism , or Idolatry , which is as bad ; and that every Man will make his own God , and every Man his own Worship . Upon this I replied , Surely Sir , you mistake when you say that these Men intend to pull down all Revealed Religion . For the Author of the Growth of Deism says , Page the first , That there is no reason why one should suspect the Gospels of Forgery ; and Page 25. He makes one of his Deists to be convinc'd by a late Book of the Reasonableness of Christianity , &c. that he was more indebted to Revelation than he thought of . And the Author of the Letter to the Deists confesses Page 138. That the generality of Mankind stand in need of some further Assistance than that general Capacity they are naturally endowed with ; and that considering the many Frailties of Humane Nature , some extraordinary Helps may be useful , Page 141. And he does not deny in the same Page , but that God may convey these Helps by Men extraordinarily Commissioned by him . Now this Sir , says he , Page 138. is pretended ( at least ) among Christians , to have been done by the Revelation of Jesus Christ ; And if the History of the Gospel be true , ( he says ) its Divine Authority cannot be questioned . And he believes , Page 142. that Christianity has the sairest Pretensions to this of any Religion now in the World. To which my Friend answered . The Author of the Letter to the Deist Sir , ( said he ) is the best Interpreter in the World of the Author of the Growth of Deism . He is , I doubt not , as well acquainted with his Mind as his own , though ( if you will believe him ) not with his Person . They were both convinc'd , as he says Page 148. of the reality of Revealed Religion by the same Book , and are both Converts , ( questionless ) of the same Make and Size . The Author of the Growth of Deism tells us , Page 25. that one of his Deists ( but the Author of the Letter , Page 148. tells us with more Honesty , or less Caution , that it was himself ) was convinc'd by a late Book , called , The Reasonableness of Christianity , &c. that he was more indebted to Revelation than he thought of ; but yet he tells us in the same Page , that he could have written as good a Moral at the Scripture himself , ( and had not his Modesty stood a little in his way , I presume would have said a much Better ) and by Consequence , that he could have done as well without it . Nay , I think verily it had never been mentioned , but to insinuate some malicious Suggestions against the Church of England . The Author of the Letter , receives the Gospel no further than ( if it be true ) as an Improvement of Deism , Page 144. and so far he is ready , for all as I can see Page the 8th . to receive what is written by Apollonius or Mahomet . That Jesus Christ was Commissioned by God to reveal his Will , is ( he says Page 138. ) only pretended by Christians ; and the utmost he will allow to Christianity , is Page 142. That it has the fairest Pretensions to Revelation of any Religion now in the World. So that our Saviour has only fair Pretensions to a Divine Authority , at best ; and if this Man lived at Constantinople as he does in England , who knows , whether he might not find out another Fair Pretender there ? For Page 136. he tells us , That something more easie , and more evident is still wanting ; and therefore Page 137. he solicits Mr. Lock to give us a more perfect System of the Laws of Natural Religion . It would Sir ( said my Friend ) make an Ass speak again to forbid the madness of these Prophets . I know not which the Author of this Letter deserves most , our Laughter , our Pity , or our Scorn . This Prodigal has left his Father's House , and spent his Substance , and would be eating Husks abroad with Swine , rather than the fatted Calf with his Father . It had been enough for Mr. Lock , to have preferred him ( as he does ) to Grotius , ( for I known no Man of that mind but himself ; ) but to esteem of his Abilities beyond those of our blessed Saviour , and all his Apostles put together , betrays a Judgment more bewildred , than the Fancies of Bedlamites are in Dreams . But the Author of that Letter knew very well , that this Request would undervalue both the Perfection and Authority of the Scriptures ; and he had his Cue set him ( I doubt not ) as well as his Forerunner , the Author of the Growth of Deism . It was not fit for that Author , who was sent out first by the Party , to try the ways , to Ride at all Adventures , and therefore he glased a little in the Acknowledgment of the Truth of Christianity . The Author of the Letter that comes after him , now the Road is beaten , Rides somewhat brisker up against Revelation , with his If 's and And 's , as If the History of the Gospel be true . And if the Pretences of Christianity be well grounded , &c. And if this comes off as well as the former , I doubt not , but in a little time , we shall have a Third spur up full speed in the face of the Christian Religion , and tell us plainty , That 't is a meer Forgery , and a piece of Priest craft , and that the Romans did but Right , when they punished Jesus Christ the Patron of it , with the Punishment of a Slave . For let them pretend what they will of their belief of Christianity , this is their design ; and the Morals of Plutarch , or Tully , or Seneca , or Mahomet , are altogether of as good Authority with them as the Scriptures . For if once you come to talk with them of the mysterious Efficacy of the Sacraments , of the great Ends of our Saviour's Manifestation , in his Birth , Life , Death , Resurrection , and Ascension , which are the great Characteristicks of the Christian Religion , they take their leave of the Scriptures there , and you had as good tell them a Tale out of the Legend of the Sleepers , and they will believe it as soon . These , they cry out upon as unintelligable Mysteries ; not that they are so , but are obvious to the Capacity of any Honest and Ordinary Christian ; but they do not fall within their Scheme , and what they will not believe , they will not understand . Sir , said I , what you have said puts me in mind of what the Author of the Growth of Deism saith , Page 28. That he cannot frame to himself an Idea , How the Body and Blood of Christ are verily and indeed received in the Sacrament , when we say there is no other Body there but that of the Bread. The Men of the Church of England tell me ( indeed ) says he , that they mean it in a spiritual sense ; but he had tried , he said , and found it impossible to form an Idea of a Body , verily and indeed in a spiritual sense . 'T is true , replied my Friend , he does so , and with Ignorance enough of the Doctrine of the Church of England , and the great Ends of our Saviour's Sufferings . For by these words , That the Body and Blood of Christ are verily and indeed taken by the Faithful , is meant no more , than that all those Blessings and Benefits which were purchased for us by the Body and Blood of Christ , are communicated to all Faithful Receivers , in and by those Elements of Bread and Wine , which are the Real , but Mystical Body of Christ . Now however this Man , for want of a right Faith of the great Ends of our Saviour's Death , cannot ( said he ) form to himself an Idea thereof ; yet , as there is no Christian of common capacity but may frame to himself a very congruous and familiar Notion of what the Church of England means in this Point , so is there of Faithful Receiver , but from the Real Presence of the Invisibe Power of Christ's Spirit quickning and enlivening his Soul by his spiritual Graces and Workings , in and by the faithful Reception of those Elements , but can give an Experimental Testimony to the truth of it . Upon what my Friend had said , I told him I was verily satisfied now , that these men did intend to reduce all Religion to Deism ; but pray Sir , how do you make it appear , that without a standing Revealed Rule , Mankind will quickly sink into Atheism , or Idolatry ? To which he replyed . Easily enough , and in a few words . The best way Sir , says he to judge what would be , if such things should happen , is by reflecting on what has been , when they did happen . Now Sir , said he , if ever there were any True Deism in the world , it was in Adam's time ; yet if we will believe Maimonides , he tells us in the beginning of his first Book of Idolatry , that Idolatry began in the days of Enos , which was but two hundred and thirty five years after the Creation , scarce in those days the Infancy of a man. After the General deluge ( a Judgment on all Mankind for this their scandalous Apostacy ) to the days of Abraham are not reckoned quite three hundred years , in which time ( the Infancy also of this second World ) Idolatry had not only prevailed amongst the Ignorant sort of people , but amongst the wisest and learnedst of Men. For Historians make Zoroaster contemporary with Abraham , who first started the Worship of two Beginnings . And if Zoroaster lived in Abraham's Time we may reckon him but a third Generation from Adam , Abraham being born threescore years before the Death of Noah , Noah above five hundred before the death of Methusalem , and Methusalem two hundred and forty before the Death of Adam . Now if a Man of those great Parts , Wisdom and Learning which Zoroaster is said to be of ( and who could doubtless write as good a Moral as our Author ) was so ridiculously imposed upon by the Devil , as to believe and worship two Beginnings , what gross Idolatry must the more Ignorant of Mankind lye under ( think you ) in those Days ? Thus Sir , said my Friend , I have in a few words shewn you the speedy Apostacy of those Original Deists from Almighty God in the very Infancy of Times , after the Creation , and after the Flood ; and yet those Primitive Deists had several great advantages , which the Deists of these later Ages cannot pretend to . As first of all Sir , said he , They had the advantage of Tradition , and thereby an easie means of a right Information and themselves in the knowledge of God , and his Worship , from Adam , the Patriarchs , and their own Fathers . 2ly . They had the advantage of Angelical Messengers , and Messages , which God vouchsafed them in those days ( before he had given them a standing revealed Rule ) for the better discovery of himself , and his Will to them . And lastly , They had this advantage also , that besides those Heavenly Annunciators of his Will , God did constantly in all Ages raise up a Noah , a Lot , an Abraham , or some such Preachers of Righteousness , furnishing them with Gifts and Abilities to teach , and instruct Mankind in the true Knowledge and Worship of the Deity , Who , with the other two above mentioned Means and Advantages , might be to Man , instead of a written , standing , and revealed Rule and Law. Now Sir , said he , if notwithstanding all these advantages , both before and after the Flood , these Original Deists , in the very Infancy of the Times of both , did sink into so gross Idolatry , as to provoke the Jealousie of God so highly , as to move him once to destroy the whole World , except one Family , and afterwards to renounce ( as it were ) and cast off all Mankind , except one small Nation : How is it possible to imagine , but that the Deists of these last Ages ( who can pretend to none of these advantages ) must in a very little time ( if once the Light of the Gospel be extinguished ) sink into utter Darkness , and turn as gross Idolaters as any the Spaniard sound at Peru , or Mexico ? And this Sir , said he , will more plainly appear if we consider further , That some of these Deists confess , that many of their Brethren are little better than so already . For the Author of the Letter to the Deists tells us ( bewailing the Brotherhood ) Page 12. That many of them have such base Idea's of the Deity , as may have a worse Influence upon them than none at all ; and that while they did own the Name of God , they did take away the Thing , and substitute a worse instead of it . He tells us Pages 12 , and 13. of the several Gods these Men frame to themselves , of the Inconsistency of their Notions , that it would be an endless Task to expose them ; that two of them did not entirely agree in one System , and that all their Schemes equally lead to Irreligion , &c. He tells us of the Materialists , the Antiprovidentialists , the Fatalists ; and we may add , their almost infinite Divisions , and sub-divisions , all which lead Naturally to downright Atheism , or worse . For it were better , as Plutarch says of himself , to believe that God never was , than to have base and unworthy thoughts of him . But what wickedness may not the Fatalists be guilty of , and charge it upon God when they have done ? The Antiprovidentialists will quickly have as little regard to God , as they believe he has to them , and the Materialists will as speedily fetch their Gods out of their ultramundane Retirements , and set them before them in Gold , or Silver , or Brass , or Wood ; and when this is done , 't is not this Gentleman 's superfine Philosophy in proving the Impossibility of thinking matter can help it . Or what if we should allow ( said my Friend further ) that all Deists should agree in a right and true Idea of a God ( which will never be ) will they therefore all agree in a like , and a right manner of Worship ? What if they shall be to seek for a System of Natural Duties , ( as this Author of the Letter acknowledges he himself is , Page 135. ) And by consequence run of course into such degrees of Superstition , which may ( as this Author also says , Page 50. ) be of as evil tendency , if not worse , than absolute Irreligion . So that I say Sir , if Mankind have not a fixed Rule and Law , backed by a Divine Authority to stand to , they will never stand to any thing , but will quickly run into a Thousand Confusions of Superstition and Idolatry , both in respect of God and his Worship . For there is no reason , why any one Man should be guided and directed by the System of another , if he have no Divine Commission from God. For the best of Men may be corrupted by Lust , or Interest , and the wisest may be blinded by Ignorance . But the Precepts of Nature , as they must be drawn from long Observation of Nature its self , from deep Skill in Philosophy , and great Strength and Trains of Reasonings , whereby a Man may be enabled from his general Observations of Nature , to deduce particular Rules , easie as to their Practice , and familiar as to their Use , for all the Exigencies and Necessities of Humane Life : As they must be drawn from distinct , and right Idea's of the Natures of God and Men , that from thence we may receive exact Schemes of the many and even infinite Obligations Man lies under to his Maker , and of the variety ( and almost infinite too ) of Duties and good Offices one Man owes to another ; and all this , in plain and easie Propositions fitted to the Capacities of the meanest that will but seriously attend to them ; so must it all be done by an unbiassed Judgment , by an inflexible Honesty , a most profound and universal Knowledge both of God and Man , with the infinite Relations they bear to all things else in Nature . And where shall we find ( Sir said he ) such a Man , with all these Qualifications ? Or if we could , how should all Mankind know he has them , except he be sent from God Divinely inspired , and his Commission sealed by Miracles , or some other Stamp of the Divinity ? Now from what I have said Sir ( said my Friend ) I conclude , That if the Deists before and after the blood notwithstanding those several advantageous Means they had of informing themselves aright of the Nature of God , and his Worship , did , for want of a standing , revealed Rule , most scandalously Apostatize from the Worship of the true God , into the grossest Idolatry of the Creature : From this , I say , I conclude , That the Deists of our days , ( who cannot pretend to the Advantages of the former , who do already labour under unworthy and scandalous Notions and Idea's of the Being and Nature of God , who confess themselves ignorant of the Duties arising from Natural Religion , and have no Man's Judgment they can rely on , or stand to for their better Information therein : ) These Deists I say , must of necessity in a very little time ( if once the Scriptures be cast off as a Rule of Faith and Manners , and all Footsteps and Remembrances of Christianity worn out ) change the Truth of God into a Lie , and in all probability Apostatize into so ridiculous and multifarious an Idolatry , as to become the Scorn and Laughter of the very Indians . And then , said he , the Author of the Growth of Deism ( if he lives to come up to Parliament in those times ) may write us ( what I fear his Fingers itch to be at ) an Account of the Growth of Atheism in England . For who can give a better Account of it , than he that has been one great Cause of it ? Thus Sir , I have given you my Friends last Judgment of your Friend , the Author of the Growth of Deism , and his Pamphlet . Judas . You may well call it his last Judgment Sir , for there is Condemnation enough in Conscience in it . Tim. You seem to Jest and be Merry Sir , but I tell you seriously , that except your Friend mend both his Faith and Manners , I fear he must expect a much greater . Judas . You seem to me Sir , to be wholly of the Judgment of your Friend . Tim. I confess plainly to you Sir , I am ; and I think the Author of the Growth of Deism would have proved himself an honester Man , if he had laid by all his Disguises , and told the World , that the Judgment of those he calls his Friends , was his own too ; For either he thought their Arguments valid or no ? If not , why did he not answer them ? If he did , why did he not own them ? Judas . I see Sir , there is little hopes of your Conviction , and therefore I take my leave of you . Tim. Fare you well Sir ; May the Day-spring which from on high hath visited us , so enlighten your Mind , that you may understand the Truth aright as it is in Jesus . FINIS . Books Printed for , and Sold by S. Manship at the Ship in Cornhil , near the Royal Exchange . A Collection of Miscellanies , consisting of Poems , Essays , Discourses and Letters ; in large 8 o. 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A55820	----	A letter to the Deists Prideaux, Humphrey, 1648-1724. 1696 Approx. 114 KB of XML-encoded text transcribed from 79 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A55820 Wing P3414 ESTC R218987 99830529 99830529 34981 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55820) Transcribed from: (Early English Books Online ; image set 34981) Images scanned from microfilm: (Early English books, 1641-1700 ; 2109:14) A letter to the Deists Prideaux, Humphrey, 1648-1724. [2], 154 p. printed for Edward Castle, next Scotland-yard, by Whitehall, London : 1696. By Humphrey Prideaux. With errata at end of text. With footnotes. Reproduction of the original at the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Deism -- Controversial literature -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Jonathan Blaney Sampled and proofread 2006-03 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A LETTER TO THE DEISTS . LONDON , Printed for Edward Castle , next Scotland-Yard , by Whitehall , 1696. A LETTER TO THE DEISTS . GENTLEMEN , THAT a Letter addressed to you , in this Publick manner , may not seem strange ; I think my self obliged , in the first place , to acquaint you with the reason of my Writing it . Your Title is New. At least , it is not many Years , since Deism has been taken for a Characteristical Distinction , of any considerable Number or Body of Men. But however New that Title be , I confess , I esteem it more honourable , in its true Signification , than any thing can be , upon the account of meer Antiquity . Nevertheless , I remember particularly , that the first time I ever heard it thus used , was in a way of Censure ; Which then did not a little surprize me . I considered barely what the Word imported ; And could not conceive , with what colour , the Belief or Worship of a Deity was thought worthy of blame . For , reflecting upon my self , my own Conscience told me that I was included in the Sense of the Expression ; But it did not upon that account reproach me with any manner of Guilt . I was sure that my Belief of a God had , by no means , made me a worse Man or worse Subject , than I should have been without it : But much the contrary . Next therefore , reflecting upon the Narrowness and Bigottry of his Spirit that spoke to me , ( for he was wedded to a Party ) I concluded that his partial Zeal made him mis-apply the Term , and join an ill Idea to a good thing . In this Perswasion I remained long : And was satisfied with the Integrity of my own Mind , notwithstanding the Obloquy which attended my Principles . Nay , it was also some further Delight to me ( who am not fond of our ordinary Distinctions of Sects ) that I had found a Name , however mistaken by others , which I could sincerely and heartily own . And I thereupon sometimes , jestingly , compared my Pleasure in this , to that of the Citizen in the Comedy , who was over-joyed to learn that he had all his life been accustomed to speak Prose , tho' without knowing it : Which Comparison I thought the more just , because true Deism is in effect as natural and easie to Mankind as Prose , or ordinary Speech . For it is impossible for us to reflect upon our selves , and upon all the Objects that surround us , without admiring and adoring the Almighty Author both of them and us . And as I had indeed been long a Deist , before I was acquainted with the Name ; So I continued for several Years afterwards , to cultivate the Consequences of that Principle , in my own Mind , and to inculcate occasionally the Necessity of it to others ; Fully perswaded that it was the only Foundation , upon which either the true Happiness of particular Persons , or any tolerable Degree of mutual Security in the Conduct of Publick Societies , could be established . But , Alas , how have I been mistaken ! Is Deism an ill thing ? Or have Ill Men shrowded themselves under that Specious Name ? Somewhat is in the Matter . For the Out-cry against Deists is now grown so strong , that no body can suppose it to be wholly without ground . I beseech you therefore , Gentlemen , give me leave to expostulate a little with you ; That we may come to some clearness in the point , and be thereby inabled to vindicate our selves from the infamous Aspersions that are cast upon us . You see that I reckon my self in your Number : And if you are true Deists , I assure you we are Brethren . Let that Consideration , therefore , prevail with you to bear with me , whilst I require , and earnestly sollicit you , to assist me in the Defence of our Common Cause . This , then , being the Design of my Letter , it is absolutely needful that , in the first place , we come to a Scrutiny amongst our selves ; And examine strictly what it is we mean by the Name ; And whether or no we do indeed own the Things that are imputed to us . The word , Deist , I take to signifie no more than One that believes a God ; And Deism the Religion of One that so believes . Those words , I am sure , in their natural signification , do not exclude any other Belief , unless it be opposite to , or inconsistent with this . My Belief that there is a God does not hinder me from believing any other thing , that is not apparently contradictory to the Idea that I have entertained of him . If I have not a clear Demonstration , from that Idea , of the impossibility of any thing proposed to my Belief , I may , and ought to examine the probability of that thing ( especially if it be Matter of Fact ) by the Credibility of the Witnesses that report it . And so , in the Histories that we have of the Life of Moses , of Christ , of Apollonius , or of Mahomet , I may give more or less Credit to any of them , according to the different strength of their Testimonials . A Deist ( for any thing that the word imports ) may be either Jew or Christian , Philosopher or Turk ; Nay , indeed , all Religionists whatsoever must necessarily be Deists . Never any Appellation was invented more truly Catholick . Only Atheists are excluded from it . How comes it then to pass that a Word of , so great a Latitude , is used in so narrow a sence , as to signifie a very small number of those that have equal right to it ? Nay sometimes to signifie those that have no such Right at all ? That it is thus used , we cannot doubt : Daily Conversation assures us of it . The Reason of this Abuse , must of necessity come , either from those that have assumed , or those that have imposed the Name . Nay , by the best observation I have been able to make , it seems to me that both sides have contributed hereunto ; by fixing something Negative to the Signification of the Word , which it does not import . Those that impose it , do thereby at least understand a Denial of the Grounds of Revealed Religion ; In which indeed they stretch the Word too far : But whilst some of those that assume it , do at the same time deny the very Principles of Natural Religion also , They plainly abuse and pervert it , directly contrary to what it signifies ; And usurp a Title that no ways belongs to them . For tho' the Belief of a God do not necessarily imply the Belief of Supernatural Revelation ; ( many having acknowledged a Supream Being , infinitely Wise and Powerful and Good , who have been altogether unacquainted with any Manifestation of his Will , otherwise than by the Use of their own Faculties in the contemplation of his Works ) Yet it does necessarily carry along with it a Reverential sense of Duty towards him : Which is the ground of Natural Religion . And , therefore , tho' the Denial of Revelation do not properly make Men Deists , in the strict sence of the Word ; Yet the total want of Natural Religion does absolutely hinder them from being Deists , in any sence whatsoever . Let us then , who insist upon a Right to that Title , in the first place discard those who are wholly destitute of this sense , from our Fraternity . And let us afterwards consider , as we are able , what our Fundamental Article , ( the Belief of a Deity ) does , or does not , oblige us to . It is not simply the word , God , but the Idea fixed to that Word , which is capable of having any Influence , either upon Men's Minds or Conversations . And it is not impossible , but some Ideas of a Deity may have a worse Influence upon them than none at all . Wherefore it highly imports us to observe , whether some Persons , that own the Name , do not yet take away the thing ; Or perhaps even substitute a worse in the stead of it . Those that say directly there is no God , are not Deists , but Atheists . It is neither of such , nor to such , that I write . For in these Parts of the World , the Notion of a Deity is so universally spread and received , that no man dares own the open Profession of down-right Atheism . So that this sort of Men ( if perhaps there are any few such ) are the less dangerous . But those that retaining the usual Word , endeavour slily to infinuate a Corrupt sence of it , ought so much the more carefully to be watched , by how much the more their Title and Outside is less apt to give any suspicion of their Design . My Intention yet is not to inquire into all the several sorts of Gods that these Men frame to themselves . It has been done in a great measure by others ; And the inconsistency of their Notions very accurately exposed . To do it thorowly were an endless Task : For I much doubt , whether any two of them agree intirely in any one System . But if , in pursuing some of their Principal Hypotheses , I shew the mischievous influence that all such like Opinions must needs have upon the whole State of Mankind , in this World ; I hope I shall perswade you , Gentlemen , my Brethren , who are true Deists , to concurr with me in owning your detestation of such pernicious Principles . Which of them shall I then chuse ? It is very indifferent . For all their several Schemes do equally lead to Irreligion ; And consequently to the utter ruin of Humane Societies . Some Men , because Mr. Hobbs rellished not the sound of Immaterial Substances ( without ever considering whether they are able to frame to themselves any more distinct conception of the substance of Matter ) fear not , upon his Authority , to ridicule the Notion of Spirit . These , without trying their Skill upon particulars , resolve in general the Structure of the whole Universe , and of all the Animate Beings which replenish it , into the unexplicable Powers of Matter and Motion . Let it be so . For I enter not into the Absurdity of their Philosophy , which has been sufficiently refuted by others . I will only consider some Consequences of it , with respect to our selves . If there be nothing but Matter in the World ; Then Thought is either a Property necessarily belonging to , and inherent in Matter ; Or the Result of some particular Figure and Motion impress'd upon it . The first they will not say : Because the Parings of their own Nails convince them it is false . But the second , for any thing they know , may be : And therefore they say it is . I pass over also this precarious May be , which others have fully demonstrated cannot be : And admitting their Conclusion , That it is ; ( viz. That the Principle of Wisdom which discovers it-self in the Frame and Government of the Universe , is only an Effect of the Position and Motion of its Parts ) Then , however , I say , amongst infinite other Absurdities , they must allow that this Principle , this Effect , this God ( as they would call it ) must be liable to all the changes that happen in the Universal Mass of Matter . For if it consist only in some particular System , that can receive no impression from the rest ; Then neither can it make any impression upon the rest : And so there is an End of all its Energy . But if they will say that Matter moves always uniformly , and that therefore the Wisdom of their God is stable ; I answer , that the uniform Mo-Motion of the Particles of Matter is either ( in empty space ) an Eternal Progression of separate Particles in straight lines ; The supposition of which , is the same thing , in respect of the Energy of every Particle , as I have even now express'd concerning a particular System remov'd from any Communication with the rest : Or else , ( in a mixture of several Particles ) it is a regular Impulse of one Particle upon another , according to Bulk , Figure , Swiftness , and Incidence ; Which , besides that it gives us no Idea of any possibility of Thought resulting from such Variety of Figures and Motions ; Yet if we should allow that some peculiar Hit , in an infinite Variety of such Modifications , might produce it , together with Knowledge and Wisdom in the highest Degree ; Nevertheless , we must of necessity allow that every Variation of that particular Modification which produces them , must not only disturb but utterly destroy them . So that all the possible Variety of Figure and Motion that we can conceive in Matter , shews us either an impossibility of any thing like Thought resulting from it , or at least a Necessity of the Inconstancy and Changeableness of that Thought , with every change in the Matter which produces it . And thus every way that we can turn the Notion of a Material God , if we do ( in fiance of all sence ) allow him Existence ; Yet we can not avoid to acknowledge him subject to Disturbances , Diseases , Passions , and all manner of Alterations that are incident to Matter , and altogether unsuitable to the Perfections which we must of necessity attribute to the Supream Deity . This then is the God which these Men frame to themselves . At least , this is the Idea of the God that results from their Hypothesis , whether they describe him so or no. A Worthy God indeed ! Not the Creator or Disposer of this Universal Frame of things , but the Effect of some Peculiar Disposition in it ; Posterior to Matter , and liable ( if not to Extinction ) at least to Inconstancy , Fluctuation , and Change. If this be He , no wonder if they bear little Respect to him . A contingent and transitory thing : To which whilst they endeavour to give some Solidity , by drawing him out of lumpish Matter , they are forced so to volatilize their own Imaginations , that they destroy the very Idea which they pretend to give of him . But before we contemplate the Consequences of this Hypothesis , let us consider Another . And because This plainly takes away the thing that it pretends to constitute , and instead of a fundamental Cause , puts us off with a very transitory Effect , let us set before our Eyes One Omnipotent Universal Cause of all things . For such an Idea some Men are apt to give of God. Without determining any thing about his Substance , whether Material or Immaterial ; They suppose it suitable to the perfection of his Nature , that ( in the first Constitution of the Universe ) he should have impressed such an Energy into the Texture and Frame of it , as is capable for ever afterwards to continue all the Appearances of things ; that we are or are not acquainted withal , without his intermeddling or interposing any more in the Production , Guidance or Government of any thing whatsoever . It is ( at least ) below his Dignity , say they , to concern himself in the vain Tumults of Mankind , and to co-operate either with or against any of our Projects , by his immediate Influx . His business , if it be any , is about higher things ; far remote from our Cognizance . We are pitiful Engines , moved any way by the Impressions made upon our Senses , by things without us ; And so necessitated to whatsoever we do , by the fatal Chain of Causes in which he at first linked the whole Universe . I pretend not , in these two particulars , to give any exact System of the Opinions of Ancient Philosophers . The fortuitous jumblings of Democritean Atomes , The Idle Deity of the Epicureans , And the fatal Necessity of the Stoicks , are not the Subject of my Enquiry . But a mixture of such Thoughts as these , I am sure , fill the Heads of many who now call themselves Deists , and make too ordinary a Subject of Modern Conversation . And it is upon the Benefit of this Age , and of my own Country ( if I might be able in the least Degree to contribute towards it ) that my Thoughts are now intent . To these , therefore , I will add yet another Opinion ; that has great Affinity with them . Some Men , without troubling themselves in any manner about the Notion of a Deity , and considering only how evidently our Thoughts depend upon the Disposition of the Organs of our Body ( because we see the Disorders that oft arise in our Minds , from the Affections to which they are incident ) are apt boldly to conclude , and maintain , that an absolute Dissolution of this Organical Texture , ( which all Men are subject to in Death ) must of necessity extinguish the Principle of Thought that we have now in us , and leave nothing capable of any Conscious Reflections upon our preceeding Life . I have said already that I intended not to meddle with the Philosophical Absurdity of any of these Opinions . They have , I think , been sufficiently refuted by others . My Business now is to consider the Moral Influence that they are apt to have upon Men's Lives , and upon Societies ; And to intreat you , Gentlemen , to consider how unworthy a thing it is that the Glorious Name of Deism should be stained with such abominable Consequences . Take any , take all of their Opinions together , and as many more such like as you may meet withal suggested by any particular persons : What do they all amount to ? Just as it was said of * Epicurus , of old ; Whilst to avoid Offence , they make use of the Name of God , they , nevertheless , destroy the Thing ; And in effect absolutely remove him out of the * World. A Material God , sprung from the fortuitous jumblings of Atomes , or from ever so regular Motions supposed to be in the Universal Mass of Matter ; Such a God , I say , is evidently the Result of such Causes ; Far from being himself the first Cause of all things . And it can not be denied , but he must be liable to continual Alterations , with the whiffling of every Wind. What Effect now can the Idea of such a God as this have upon the Minds of Men ? We may think it a fine thing ; and gape and wonder at it : But that is all . On the other side , take as Spiritual a God as you please ; If you suppose him absolutely removed from all Cognizance of our affairs , * What are we concerned in the Contemplation of him ? The History of what he once transacted , in framing the World , ( supposing he did it ) is no more to us , nay not so much as a mere Romance ; Because That , ( by the Application we may make of it to our own Circumstances ) is fitted for our Instruction . And his Retirement now , is just as the Death of such a Romantick Hero. Or further , if you suppose this God that now supinely reposes , to have framed the Universal Engine ( and us as part of it ) at first so perfectly , that no Wheel , no Spring , no Counterpoize can ever hereafter fail , in the performance of those Functions that he designed them for , but all Effects will be * necessarily produced for ever by this uninterrupted Chain of Causes ; What does this Doctrine teach us , more than that we our selves are some little inconsiderable Parts in a stupendious Piece of Excellent Clock-Work ? None of these things are , in the least , proper to influence any of our Actions . And if , in the last place , we add to these , the Opinion of the Mortality of our Souls ; What other Thought can that suggest to us , than that we should Eat and Drink , and ( without any restraint ) satiate our selves with whatsoever is Delightful here ; As having no Law ( I mean more than humane ) to check us , nor any expectation of a Subsistence hereafter ? This being the Case , I would fain know of these Deists at large , what real difference they make in the Consequence and use of their Opinions to Humane Life , from those of the directest Atheism ? What Difference to me is there between a God that neither can influence here , nor will ever hereafter animadvert upon my Actions , and no God at all ? I would fain learn. I can receive neither Good nor Harm from either Supposition : And therefore am both ways equally at Liberty . But if I take the Supposition of the * fatal God ( Him that necessitates me by inevitable and irresistible impulses from without my self , to whatsoever I do ) the Consequence of that Belief upon my Mind , must needs be much worse than meer Atheism . For if I have no freedom of Will , no power to resist the force of that fatal Chain by which I am dragg'd ; I am not capable , in those Circumstances , of doing any Moral either Good or Evil. But for whatever I do , be it never so ill , I may very fairly * excuse my self , and cast the Fault upon him that put me into this Plight . For it lies at his Door , not mine . I ask then , Would the World receive any considerable Advantage by the spreading of these Opinions ? Would Mankind become more Just and True , Sociable and Friendly to one another , in proportion as they became more and more strongly to disbelieve a Deity , Superintending over their Actions ? * Cicero tells us , That there were Philosophers who held that the Gods did not at all intermeddle in the Administration of Humane Affairs . But ( says he ) if their Opinion be true ; What ground is there left for Piety , Sanctity , or Religion ? And afterwards he adds , That if those be taken away , Disturbance and Confusion must needs follow : And that where there is no Religion , there can be neither Truth , nor Justice , nor even any Society maintained amongst Men. What is the matter then , that this sort of Deists are so busie and industrious in propagating their Notions , and gaining Proselytes ? They are , or at least pretend to be , Men of Sence . Nay , many of them pretend not a little to Benevolence and Good-will to Mankind : Which I take to be the great Fountain of all Virtues tending to the Establishment and Welfare of Societies : Surely they have some End proportionable to the Diligence of their Endeavours . It deserves to be enquired into : And I think the Account they give of it is to this purpose . Religion ( they say ) or the Belief of a Superintending God , is wholly useless to the Government of Men's Actions , in relation to their Neighbours : Which is all that any one is concerned to look after in another . Humane Laws , fortified by the infliction of Punishments upon all that commit Injuries , are sufficient to restrain the Disorders of that kind , which Innocent Men are exposed to . They do it , in effect , in a good measure . And the Instances of those injurious practices which yet continue , appear so indifferently amongst the Professors of all sorts of Religion , that it is evident , Religion ( of any sort ) signifies nothing to their Cure : Therefore ( say they ) Useless . But they also further add , That it is not only useless , but hurtful . The Expectation of another State of Life after this , in which Account must be given of our Actions done here , is apt to fill Men's Minds with * Anxieties , Doubt , and Fears ; Which debase their Spirits , perplex their thoughts , and render them uncapable of attending to many important Duties of Society , with that Diligence , and Steddiness of Resolution that is necessary : And the awful Dread of an avenging God inclines them to all manner of † Superstitious Observances that their own deprav'd Imaginations , or the Craft of Priests perswades them to be the Methods of rendring him Propitious . On this Head they expatiate with pleasure . The perversion of true Religion by Priest-craft affords them ( God knows ) too great an Advantage . They find it easie to discover the Abuses of this , or that , or the other particular Way ; And by that means too plausibly , and too prevalently , insinuate unto the Unwary that all Religion , alike , is nothing else but a Holy Cheat. But let us , I beseech you , Gentlemen , that are Deists in reality , and not in Name only , examine the reality of these Pretensions . If there be a God , an intelligent Being , infinitely Powerful , and Wise , and Good , ( all which he must of necessity be , if he be at all ) I say , if there be such a God , it is impossible that these Affirmations or Inferences ( of these pretended Deists ) can be true . The Knowledge of such a God , and those consequences of Love and Reverence and Duty , which naturally arise from that knowledge , can by no means be insignificant , and much less prejudicial to his Creatures . If Humane Laws alone are sufficient for the Weal of Mankind in Societies , then it is true that any thing further is superfluous and impertinent , with respect to that End. But are they indeed so ? I desire the Assertors of that Position , to give me some Instance of a Nation , or considerable Body of People , since the World began , that ever formed themselves into a Society , and liv'd in any Degree , ( I will not say of Happiness , but ) even of such Misery as we can count tolerable ; Who , at the same time , denied absolutely the Existence of a powerful Being , presiding over the Universe by his Providence here ; And thought themselves perfectly secure against all danger of being call'd to account by him hereafter . When they have done that , they will have some seeming ground for their Assertion : But if that can not be done , the Authority of all Nations , in all Ages , will be so strong a Prejudice against it , as others will not easily overcome ; And ( if they have any Degree of Modesty ) ought to make them forbear insisting upon it . But ( that I may not seem captiously to put them upon an insuperable Difficulty ) if they can not find a Nation of absolute Atheists , let them examine the condition of those that come nearest to it . Philosophical , thinking Men are too thin sown in the World , for us to expect to find any Number of them , that , upon examination of Argument , deliberately concluded there is no God , and instituted a Form of Government amongst themselves upon that Principle . We must be content therefore to consider the condition of those People , not that deny a God , but that are ignorant of one . And of them we have many Instances : Whether perfect or no , is not worth enquiring , but certainly to a very great Degree . Africa and America abound with them . I will not trouble you with the Relations of Travellers , of this kind , which are in ever body's hands . But I desire you , upon the view of all or any of those Relations , to examine whether the Brutality of those Nations do not hold exact proportion with the Degrees of their Irreligion . Those that have no sense at all of a Deity , nor any expectation of a Future Life , have no such thing as Government amongst them , nay , nor any Rule for their private Conduct . Now without Government , Combination into Societies , and mutual Assistance , it is impossible that any manner of Conveniencies can be provided for the comfortable Sustenance of Humane Life . In every thing that we make use of , we stand in need of one another's * help . Those that enjoy not that benefit , are left to the condition of Beasts : Nay , much worse than those Beasts that live upon the Fruits of the Earth ; Because of the real want , or lustful Appetite , that all Mankind have after Flesh . They therefore are reduced to the Condition of Beasts of Prey : But yet much morse than them too ; Because Nature has not provided Men with any such competent Defence against the Injuries of the Air as are the Skins of Bears and Lions ; Nor with such Arms as are their Teeth and Claws . Which , by the way , is a manifest proof that Nature never intended Men for that kind of Life : For we find unexceptionably throughout all the Species of Animals , that every one is by Nature provided with Members , or Instruments , directly suited to that kind of Prey which Nature designed for their support . But naked Man , unassisted with Tools , ( which are the Products of Arts and Society ) is the worst provided of them all . It may indeed be said , that instead of these , we have hands , wherewith we can employ every thing that we find about us , to our purpose ; And a Genius capable to improve all things to our best Advantage . 'T is true . But the same Capacity inables us also , at the same time , to do so much the more Mischief . And this is the most deplorable Circumstance of all , in the state of those Savages ; who having neither any manner of Government amongst them here , nor sense of a Superintending Deity , with expectation of Rewards or Punishments hereafter , can have no other Rule of their private Conduct , than the present Impulse of every unruly Appetite . By this means ( I say ) it comes to pass , that , as the Capacity of their Mind is greater than that of Bears , their condition also comes to be so much the more miserable . For admitting that a Bear or a Lion were less fitted by Nature for procuring the Prey that they stand in need of , than is one of these Unassociated Savages ; Yet it must ( in the first place ) be acknowledged that they are less exposed to be preyed upon themselves . They reign Soveraigns over the inferiour Herds of Animals , in the Countries where they inhabit ; And are at perfect * Amity with those of their own kinds : Whereas with Man it is wholly otherwise . For He ( in the next place ) is not only liable to the Surprizes and Assaults of many sorts of ravenous Beasts ; But most of all to those of his own Species . No Man , in this Estate , can be secure from his Neighbour . The Capacity of Mind that every one is endow'd with , suggests to him many Advantages to be made of his Brethren . And hereupon , every Man designing his own private Advantage , becomes his Neighbour's Enemy ; And they mutually put each other into the most deplorable State of War imaginable . Thus , in some places , the strongest sell the weakest ; nay , Parents many times their Children , into Captivity ; For a Bracelet , a Looking-glass , or any other little Bauble that their foolish Fancies are delighted with : And , in other places , they hunt and destroy one another , as we do Hares , directly to satisfie either their hungry or luxurious * Appetites . This is the plain Matter of Fact. There is no instance to be found , from the beginning of the World to this day , of any People wholly void of all sense of Religion , whose way of living did not expose them to more Miseries than even the Beasts of the Field or Forest . But it will be said , this is for want of Government : Good Laws would have made their Condition more happy . I grant it , in some Degree . But then I desire the Objectors to shew me an instance of any Government , instituted and established by good Laws , without a mixture of some Religion in it . They can not do it . We have seen the Opinion of Cicero already upon that Point . I will here add that of * Plutarch . He said , That he would sooner believe a City might be built without any Foundation , than that a Government could either be framed or supported without the Belief of a Deity . Thus , the Effect it-self proves that Mankind is uncapable of Government , without Religion . And since these Men themselves are forced to allow Government and Laws to be necessary to any competent degree of Happiness ; They must , upon the Evidence of Matter of Fact , allow Religion to be of the same Necessity : Because , the one has never been without the other . Nay , further yet ; If enquiry were made into all particular Histories of the World , and especially into all Religions , I do not doubt but it would be found that the more or less easie and comfortable way of subsisting in any Nation , has always held and does still hold proportion , with the greater or less sense of true Religion , ( unmixt with superstition ) that has been spread amongst them . I say , Religion , unmixt with Superstition : Because it is not improbable that some Sorts and Degrees of Superstition may be of as evil Tendency , if not worse , than absolute Irreligion ; Of which the * Sacrifices that have been anciently made of Mankind , and the Modern Persecutions amongst Sects ( to the Destruction of Men's Bodies , as is pretended , for the Salvation of their Souls ) seems to be a strong Argument . And therefore , without pretending to define for any body else , I think my self obliged ( in this place ) to explain what I my self understand by both . True Religion I take to be an Acknowledgment of a Deity ( infinitely Powerful , Wise , and Good ) superintending the Actions of Mankind , in order to retribute unto every one , either here or hereafter , according to their Doing ; Together with the Sense of an Obligation to all our Duties both to God and our Neighbour , resulting from that Belief . Superstition , on the other side , is an Acknowledgment and Dread of God's super-intending Power ; Accompanied with a wrong Opinion of the Ways of pleasing him , resulting from false Ideas , unsuitable to his forementioned Perfections . And let me here add , that Irreligion I understand to be an utter insensibility of any Obligation or Duty arising from the Idea of a God ; Or perhaps ( according as the Idol may be framed which they set up instead of the Idea of the true God ) a positive perswasion that no such Obligation at all can arise . Now I must needs say that , so far as I have had opportunity of observing , I have always found that the more any People have had of True Religion , with less mixture of Superstition , they have always formed themselves unto so much more orderly Societies , and lived so much the more comfortably . So that I am perswaded , whoever takes the pains to examine , will find that the Rule holds true throughout , in exact Proportion . But leaving now this Appeal to History , to every one's Examination and Judgment ; I am desirous to weigh a little the Reason of the thing it-self . Let us inspect the Nature of Mankind as it is , and see what probability there is that any considerable Number of Men , ( A Nation , as England , for Example ) wholly void of all sense of Religion , should be able to establish and maintain such Laws and Methods of Government amongst themselves , as could give them any tolerable Degree of mutual Security , Peace and Happiness . In the first place , I am apt to think it very difficult , if not impossible , that such a People should ever agree upon any Terms at all . The Natural Impetuosity of their Passions , must needs make them very untractable . It can not be supposed that those who found their Advantage over others , in strength of Body , would easily submit their Necks to the Yoke of Laws . They would find themselves secure and easie in that natural Superiority , and always endeavour to maintain it : So that it would , at least , be very difficult to bring them to any Terms of Composition with their Inferiours . But let the thing be never so difficult , if it be but possible , I am willing to admit it . We may imagine that a Combination of a great Number of weaker Persons may have been able to force a less Number of those that are stronger into a Compliance : From whence something like a Common-wealth might in the end result . Therefore , without more ado , let us suppose a Solon , a Lycurgus , or a Numa , sprung out of the Earth , to give this People the most excellent Form of Government imaginable . The Supposition , indeed , is absurd ; Because those wise Legislators , all of them , did interweave Religion with their Politicks : And I want the Name of any Legislator that ever did otherwise . But supposing , any way , an Excellent Form contrived : Let Chance , if they please , the Epicurean God , be the Author of it : Where shall we find fit Magistrates to put this Excellent Contrivance in Execution ? It will not be supposed that every particular Member of this Society will be so exactly Virtuous , as to need no Inspection into their Actions . That is too contrary to all Experience ; And would be occasion of dissolving the Government it self , as frivolous and useless . We must therefore look out for Senators , to deliberate in Ten thousand Exigencies that will arise from without , ( tho' we should imagine our Frame never so perfect within ) what Methods may be most conducive to our Common Defence and Publick Welfare . We must have Judges too , undoubtedly , to determine impartially the differences that may happen between Man and Man. And ( to cut short ) we must have Officers of all kinds , both Civil and Military , to execute faithfully and carefully whatever is resolved upon by these Senators and Judges : Amongst which sort of Business , the Administration of the Publick Revenue is neither the least nor easiest Task . For these things , we must of necessity have Men of Integrity . Any failure in That , begets Inconveniencies : And the total want of it brings on inevitable Ruin. For nothing can be done , great or small , without Trust : And the Breach of Trust is always mischievous to the thing in which it happens . For Example ; What can hinder but a Senator that deliberates upon the weighty Affairs of War or Peace with Neighbouring Princes , may have Overtures made to him of more considerable Advantage from some such Prince , than he can receive in his own Country ; And may thereupon , without any Danger of Discovery , reveal and betray the Secrets of a State ? What can hinder but a Judge , biassed by Affection , or bribed by Interest , may , in many Cases , so order the Circumstances of things ( at least the Methods of his own Proceedings ) as to condemn the Innocent , absolve the Guilty , and dispose of the Property of Goods or Land contrary to all Right and Equity ; And yet cover his Corruption with a very specious Appearance of Justice ? What can hinder but a Commander of Fleets or Armies , by Debauchery growing Supine , or by Covetousness growing intent only on Profit , may sacrifice the Publick to his Luxury or Gain ? And what can hinder , in the last place , ( for 't would be too tedious to go through all particulars ) but Publick Receivers , Treasurers , and the like , may , by Consent and Intelligence with one another , falsifie Accounts , and divert great Branches of the Common Income into their own private Pockets ; without any possibility of being detected ? Without Integrity in the management of these , and such like affairs , all must needs go wrong ; and Ruin follow . But I doubt my Reader is tired with these Instances ; And thinks them frivolous in the particular Case that I now examine ; Because they are so very frequent , as every Day 's Experience tells us , in all Governments whatsoever . Are they so , indeed ? Then let that Government where they are most prevalent , know that it is nearest to utter Destruction . For no body can doubt but where the principal and ruling Functions of a Body ( either Civil or Natural ) are perverted , and made to operate contrary to the Interest of the whole , That Whole is in a very desperate condition . Let the Application be made where it will. And if we may look a little home to our own Case ; it must be acknowledged that we have amongst us too many Instances of such like Miscarriages as I have represented . What is the Reason of it ? Is it the too deep sense and Awe of an All-seeing Deity that causes this want of Integrity , and makes Men not fear to transgress the Ties of any Duty , wheresoever they can be secure , that He alone is Witness of their Actions ? This cannot be pretended : Both Experience and Reason contradict it . The Men I write of , and the spreading progress of their Principles , are too apparent Proofs that we are not at this time in such like Circumstances . But if , abstracting from our own Case , we reflect only upon the Mischiefs that attend Bigottry , and wrong Notions about Religion , I readily own them to be very great . For not only , some of those Mistakes may be apt to make Men presume upon an easie way of attoning an offended Deity , by Ceremonious or Devotional Tricks , and therefore less fearful of the Consequences of each single Transgression ; But Superstition ( generally speaking ) has often been , and will be , the occasion of very general Mischiefs and Outrages in the World ; Tho' this especially , when it is managed by the cunning of lawless , and designing irreligious Men in Power . So that Irreligion is , very frequently , the ground even of those Disorders which Superstition produces . For without that , the mistaken Notions about a Deity , will serve indifferent well to preserve Society and maintain Government , amongst those of this or that particular way . The Fear and Dread ( at least ) of Invisible Powers will not make Men more bold in the Contempt of those Powers , than they would be without it . But the total Absence of that Fear ( which is Irreligion ) dissolves intirely the Ties of Conscience , which are the strongest Bonds of Society , and thereby turns Men loose from the Restraint and Protection of Laws , into all the Disorders of unrestrained Fraud and Rapine . Let us return therefore to our general Enquiry . We have supposed that a Nation , wholly void of all Sense of Religion , may , peradventure , hit upon the most excellent Form of Government and Laws imaginable : And now in looking after fit Magistrates , to put these Rules and Laws in Execution , we have seen in some measure what kind of Officers are necessary , and what sort of Failures those Officers are obnoxious to . In short , whatever other Virtues may be useful , in the Discharge of those Trusts ; That , without which all the rest would become not only useless , but hurtful , is Integrity . A Man that has not a Principle known and acknowledged by others to be capable of influencing him in the * Dark , is not fit to be intrusted with any thing capable of being hid from Witnesses : That is , in plain Terms , not with any thing at all , of Moment . For throughout all the parts of the Administration of any Government , there occur frequent Opportunities of perverting the Ends of it , secretly , to evil purposes . Now what security can that Man , who makes open Profession of the Principles of Irreligion , give unto the Publick , of his Fidelity in any Trust , where there is a possibility of perverting the Ends of it without Discovery ? An Oath is the most usual and highest Pledge of this kind , that Mankind are yet acquainted withall . But will this Man , who proclaims his Disbelief of the Animadversion of a Deity , pretend to deserve any Degree of Credit upon account of his attesting a Name , ( God ) which in his Mouth is an empty Sound , without any signification ? It would be ridiculous either for him to offer himself , or for a Government to receive him , to the Solemnity of an Oath . Thus he makes himself an useless Member of the Society he is in : And if the whole Society entertained the same Principles , it must unavoidably dissolve and fall into Confusion . For , let us examine further ; What is it that can influence any Man in secure Secrecy ? Honour , and Shame , and Humane Laws of any kind , have there no place : Because no body sees . Only Interest sticks close to every Man , every where . Whatsoever is advantageous , or any way delightful to any one , operates constantly upon every one ; And ( when nothing intervenes to check it ) irresistibly . Thus then , a Man secure of absolute Secrecy from all other Men , and having no Apprehension of any Invisible Being super-intending him , must of necessity pursue his own private Satisfaction . Natural Appetite , and present Interest , prompt him to it : No Prospect of any Repugnant Interest , at a Distance , makes him hesitate : No inward sense of Law or Duty restrains him : ( For what can be called either Law or Duty , where no Superiour animadverts with Punishment ; Nor does any Natural Advantage , as a Reward , attend the Action it-self ? ) Nothing from without interposes : ( For all Humane Animadversion is excluded : ) He must therefore pursue it : He can do no otherwise . At least , if in those circumstances he neglect to do it ; He in that acts not only * foolishly , but contrary to that general Inclination ( the Desire of our own Good ) which is by Nature made the Spring that moves all Mankind . And thus ( I say ) the Observation of all civil Governments may convince any one , that is not wilfully blind , that the Decay of Integrity , and the Reason of that Decay , Irreligion , is the true and never failing Cause of Ruin in all Societies . I say again , Integrity : For that is the Virtue that I lay the stress upon . The Neglect , the Fraud , the Corruption , the Treachery , that any where run through all the course of a mis-managed State , proceed evidently , from want of Integrity . And the Consequence of that is so fatal , that neither Courage nor Skill can bear up under it . Where no body , or but very few , make Conscience of their Ways ; Where a superficial specious shew is all that is endeavoured after towards the Publick , whilst Private Int'rest ( uncheck't by any inward Remorse ) is the Private Measure of every Man's Conduct ; What can follow but utter Destruction ? It is apparent that every where , by the same Degrees that a sense of the Essential Grounds of Religion decay , Men's Virtue vanishes , their Morals corrupt , their very Natures degenerate , and their Government tends inevitably to Dissolution . If this Decay of Religion ( mistake me not , I do not mean blind Devotion , or superstitious Ceremony , but ) if the little sense of the Super-intendency of a Deity , which is the general ground of all Religion , be not the occasion of the Decay of Integrity , I desire any one to shew me what is . Or rather , if the Cause of this Effect be too perplex't or hidden , I desire them to shew me what is capable of curing it . That would be a Work worthy not only of a true Patriot , but of a Genuine Citizen of the World. Let any one that goes about it , examine the Principles of Humane Nature , and ( removing that sense of Religion which I require ) tell me what Notion , what Thing it is , that can be of Force enough to sway all Mankind , in absolutely secure Privacy , to deny themselves the enjoyment of any offered Satisfaction . Good Nature , and the Love of our Brethren , is the plausiblest Offer towards it that I can imagine . Some few , perhaps , having been educated from their Insancy in good-natur'd Principles , may find such an habitual force of that Love in their own Breasts as may seem natural to them . But if they will say those Principles have the same Strength in all Men , they deny manifest Experience , and deserve no Answer . The savage Africans and Americans , who have been otherwise educated , ( Or rather who , for want of Education , would be the only proper Instances in our Enquiry , ) are undeniable Demonstrations of the Contrary . And if these few Good-natur'd Persons should go about to destroy the Belief of those things which are only capable to maintain the Societies of Mankind in any tolerable Degree of Happiness , without substituting any thing at all , either more or less , in the place of it ; What shall we say of them ? Do they not evidently contradict the Character they pretend to ? Is That Good Nature , which is charitable perhaps to some few Persons in distress , who lie within the narrow Sphere of this or that Man's Acquaintance ; And at the same time , breaking the only Reins that are capable to restrain the ill Nature of others , let loose the whole Herd of Mankind , to an unbridled freedom of destroying and devouring one another ? I blush to think , that so high a Degree of Good Nature , as I have here supposed some may be endowed withall , should be the occasion of producing such ill-natur'd Consequences . What Tyrant , what Nimrod , what Caligula , did ever the Ten-thousandth part of Mischief to Mankind , as would be the rooting out of that only Principle which is capable of maintaining any sure Amity amongst them ? There is no proportion between these Mischiefs . Let these Pretenders therefore to Good-Nature either be content with that Principle of Religion , which has hitherto produced whatever is to be found of lasting Union and Constancy in the Societies of the World ; Or let them furnish us with something better instead of it ; Or let us , at least , beware of their Principles , as the most pernicious Venom that could possibly be instill'd into any Society , even by direct Enemies of Mankind . If now , upon this whole Enquiry , we observe , That where ever the Principles of Irreligion are spread , in proportion to their increase , Integrity has decay'd ; How for want of Integrity the strength of any Constitution of State is weakned ; What a disorderly and uneasie Estate Men grow into ; And what further Confusion and even Ruin constantly attends it ; I say if this be every where observable ; And we need not go far to be convinc'd of it , even in Countries where the general Principles of Religion ( tho' decaying ) are not yet quite extinguished ; What can we conclude must be the Condition of a People that is wholly , in every particular Member and Part , devoid of any such Principle at all ? For that is the Supposition we are to take along with us : And our Enquiry is , how a People that believe no Super-intendency of an invisible Power , nor think themselves accountable ( either here or hereafter ) to any Judge but the Magistrate , can maintain any such order of Government amongst themselves , as is capable in any moderate Degree to make their Lives Secure , Easie , and Comfortable . Amongst this People , it is plain , there can not be one single virtuous Person , that is so upon a Principle suited to the general Nature of Mankind . And those that are so only by some peculiar Excellency of their own Natural inclination , not common to others , are not to be taken into Consideration : Because Their number is every where too small to be of any weight . Their personal Qualifications may be what they will , and deserve very high personal Esteem : But I think nothing can properly be called Social Virtue ( which is the thing we now enquire after ) that the main Body of a Society is uncapable of having any sense of . I conclude therefore that such a People must needs be very unfit to maintain any Rules of Society with one another . What ? Where there is not one honest , one virtuous Man in a Government ; ( For I count none so , nor will any be found so at a stress , that have not a Principle which all Men own to be capable of making them so in the Dark ; And that I am sure Those have not , who are utterly void of all Religion ) Can , There , be any Consistency or Stability in that Government ? Methinks there should not . But , especially , can a Government , amongst such Men , be more equal , and more secure , than amongst those who act upon a Principle capable ( if followed ) to make all Men Virtuous ? This is an Absurdity unsufferable . Yet this the Men that I write of , those that say Religion is useless , and that Humane Laws alone suffice to maintain Order and Peace and Security in Humane Societies , This ( I say ) they must assert ; Or else acknowledge , that in undermining the Grounds of all Religion , they themselves act more contrary to the general Int'rest of all Mankind , than any thing that humane Imagination can compare them to . If , now , I have given any competent Evidence , both from Reason and Experience , that Religion is ( not only ) no indifferent thing , insignificant and useless to the Ends of Government ; But that ( in Effect ) it is so highly necessary and useful , that it is impossible any Government should subsist without it ; And that whatever Motives may force Men into Societies ( Conveniency , Protection , or whatsoever else they be ) it is only the Belief of a Deity , and the consequence of that Belief , Religion , that makes a Ciment capable of uniting those Societies in any manner of Stability ; ( Which , I hope , I have in good measure performed ) Then , methinks , I need say very little in answer to those that pretend Religion is not only useless , but hurtful . If it be useful , as I have proved ; It can not be hurtful : For those Terms are contradictory ; And cannot be said , in the same respect , of the same thing . Let us examine therefore if in any Respect whatsoever , we can find this prejudicial Tendency of Religion to the Int'rest of Society . It is apt ( the Objectors say ) to fill Men's Minds with Anxieties , Doubts , and Fears ; Which debase their Spirits , perplex their Thoughts , and render them unfit for Business . But whoever considers impartially , will find that whatsoever there is of Ill , in all these Anxieties , Doubts , Fears , Lowness of Spirit , and Perplexity of Thoughts , it proceeds wholly from the neglect of Religion , and by no means from the strict Observance of the Duties that it requires : And on the other side , that whatsoever Confidence , Boldness , and Security of Mind , springs from Atheism or Irreligion , it is only a Boldness in doing Evil ; Which at the highest is subject to many Qualms ; Or , tho' it were perfect in its kind , That surely cannot be pleaded by any one in favour of those Principles . But , however , He that discharges faithfully the Duties that are incumbent upon him , cannot possibly , in that , have any Anxiety at all . His whole Care is * Conscientiously imployed in doing the thing that is required of him , with the same exactness as if it were before a Multitude of Witnesses : Because he knows he is continually under the † Inspection of an All-seeing God. And having done that , he has ‖ Boldness both towards God and towards Man. There may happen indeed many Occasions , in the ordinary Course of Humane Affairs , in which this Man may be fearful , and unwilling to proceed . But what are those Occasions ? From whence comes this Fear ? The Occasions are , when he is required by Unreasonable and Tyrannical Superiours , to be the Instrument of Violence and Wrong . In those Occasions , indeed , he fears : He fears to offend God : And therefore he hesitates ; draws back ; and is altogether unfit for this sort of Business . But imploy him in any thing that makes for the true Welfare of his Country ; ( and much more , if for the Welfare of Mankind ) And see with what Resolution and Intrepidity he will face the Opposers of it . No Lion more bold than He , in a Righteous Cause . Or if yet it should be objected , that Lowness of Spirit , Meekness , and Humility , which are the Consequences of a Religious Temper , are too contrary to this Martial Courage that I now hint at ; Then however I reply : So much the rather let us study to improve that Temper . What will be the Effect of it ; suppose the whole World should become thus religious ? No body would injure , no body would hurt one another : We should all live together , as Brethren , in Peace and Friendship . And what 's the Harm ? Is it for fear of this Mischief , that Men endeavour to destroy the Seeds , and extirpate the Roots of all Religion ? God forbid . Another Objection against Religion ( the last that I intimated before , and all of any moment that I can yet think of ) is , That the Dread of an Avenging Deity inclines Men to Superstition : And Superstition , of some Kinds and in some Degrees , I have allowed may produce as ill , or even worse consequences than absolute Irreligion . How shall we answer this ? Very easily . The Root of Superstition lies in the false Ideas that Men frame to themselves of God : Not in the true ones . Those that consider his Power , may indeed think it reasonable to fear him : But those that consider also his Wisdom and Goodness , must of necessity love him . From the mixture of these two Effects , proceed Respect , Reverence , and Adoration . And when the grounds of all ( infinite Wisdom , Goodness , and Power ) are stedfastly kept in mind , it is impossible that those who are deeply penetrated with that sense , can condescend to any way of expressing it ( which is outward Worship ) unsuitable to his Excellencies ; And much less , to any Practice towards their Neighbours ( wherein lies the danger of Society ) directly contrary to his Laws . Thus , true Religion secures all . It is false Religion only that breeds any Danger . And even that Danger too , tho' it may be very great in some particular Instances , yet it does not oft extend it self ( as Irreligion ) to the extirpating and utter Ruin of Society , in the Nations of the World. I have hinted already at the dreadfullest Effects of Superstition that I could think of : Humane Sacrifices , and Persecution . 'T is the last of these that , in this Age of the World , it most concerns us to enquire into : And I am far from going about to extenuate the Heinousness of that Practice . But yet I think I may truly say , that the Root of Persecution does not lie very much in bare Superstition . Take away the Int'rest , I mean the worldly Int'rest , that Irreligious Men have in persecuting others ; Let not those Incendiaries blow up the Zeal of Bigots into a Flame , against those that differ from them either in Opinion or Practice , and their Heats will be tempered without coming to Fire and Faggot . Superstition alone , if ill-natur'd irreligious Int'rest were not interwoven with it , would no more disturb the Peace of Societies , at this Day , than it did in the Days of Ancient Paganism . Not at all . That is too obvious to need any further Illustration . But take it at the worst ; That Superstition is the sole Cause of Persecution , and of all the Mischiefs attending it : What is the Cure of this Evil ? Certainly not to root up the Grounds of all Religion ; But to cultivate the true ones . If therefore it should be found that any Set of Men , even tho' they were Priests , ( of whatsoever Form ) industriously applied themselves to delude Mankind , with Notions suitable to their own particular Int'rest ; but contrary to the general Welfare of Societies ; Let those that have the Talent declaim against their Villainy , expose their Hypocrisie , and by all imaginable Arts render those that are guilty as contemptible , ignominious , and even odious in the Eyes of the World , as such combined Enemies of Mankind deserve to be . In this , my Heart , and Hand too ( if it were able ) should go along with them . Only let no body involve the Innocent with the Guilty . In that , there ought to be great scrupulosity , and exact Care. For such Transgressions are hainous Immoralities . But , within this Restriction , of not involving the Innocent with the Guilty ; Nothing can be too strong , nor too severe , against such Doctrines and Practices as tend to the Corruption of Men's Minds , the Inslaving of their Persons , and the Ruin of Societies . And when I allow this Liberty , in these Bounds ; I not only confine it strictly to these Bounds , but extend it indifferently to whatsoever exceeds them . And , that no body may mistake my meaning , I further add , in the first place , that ( considering the Frailty of Humane Nature , and the Shortness of our Capacities ) it seems to me highly reasonable , that All manner of Opinions , even tho' Mistakes , about Religion , which spring from Weakness , Tenderness , and Simplicity of Heart , and have nothing in them of that Evil Tendency which I have now hinted at , should be indulged and treated with all the sweetness imaginable . For what conceivable Right can any one have , to treat those otherwise , who are really within the Bounds of this Restriction ? None at all . And , in the next place , I would have our Nominal Deists ( on the other side ) understand , that whilst they continue to undermine the Grounds of all Religion , They themselves deserve all that Severity , which they will think I have with Justice allowed them against the Perverters of the True ; And which they are always ready to take , even in too great a Latitude . I think I have now succinctly answered the Substance of all that is most commonly , and most plausibly , objected against Religion in general ; And may from hence conclude , that the Ideas we entertain of a Deity ( and which , if we allow the use of our Reason , every thing will inforce upon us ) are no indifferent thing , even to the Welfare of Mankind in this World. A God that either does not , or can not , interpose in our Concerns , is to us an Empty Name , and signifies nothing . And without the Belief of an interposing or animadverting God , it is impossible that any Model of Government can be supported . This the wise Athenians were so sensible of , that they banished Protagoras , as dangerous to their State , not for denying , but for doubting of it . And the Reason ( as has been discoursed already ) is plain . For Int'rest undeniably governs the main course of Humane Actions . We are so framed by Nature , that it can not be otherwise . And without that Belief , no Man has any Int'rest to be virtuous , further than in outward Appearance only . The Shew alone , of Benignity and Good-will to Mankind , not only avoids the Reach of Humane Laws , but suffices to procure the Good-will of those who see nothing but that Shew . Where a private Advantage can be gained , without hazard of Discovery , if Religion be removed , nothing hinders . And is that Man virtuous , who is so only in Appearance , either for fear of the Law , or for the sake of his Reputation ? I can not call him so . But call him what we will , I think I have made it evident that no Government can subsist , where no Member of it has any more powerful Principle of Virtue than this : And that without Government no tolerable Degree of Security , Peace , and Happiness in this World can be attained . After this , methinks I should need few words to perswade you , Gentlemen , ( who are Deists indeed ) to renounce the Fraternity of those who ( lurking under the Cover of that Name ) go about secretly undermining the Welfare of all Mankind . Whatever Humanity may be shewn to their Persons ( as That indeed ought in no occasion whatsoever to be omitted ) there is no Indulgence due to their Opinions . To smile at , and take complacence , in the bold strokes , which in daily Conversation they give at the Root of all Religion , is to be delighted with the Ruin of all Humane Society . How barbarous ! I am sure , none that in reality believes a God can endure it . Let us therefore be always upon our Guard , and in all occasions discountenance and oppose their pernicious Principles . The Task of opposing them is not difficult . Examine but the ground of any one of their Systems , and it will be found to be built upon such intolerable Presumption , as one would think they themselves should blush to own . Is it because of any Disorders they observe in the Universe , that they conclude it not to have been formed by an Intelligent Workman ? What! His bungling , perhaps , is observable ( as one said ) in placing the Calves of our Legs behind ; Whereas they ought rather to have been before , for the Defence of our Shins . Frothy Impertinence ! Anatomists will tell them the indispensible Use of those Muscles which compose our Calves , in that very place . But , how dare Men be so bold to carp at what they are not able to mend ; nay , nor in the least degree to imitate ? O , but , say they , an infinitely Wise and Powerful God ( as we suppose him ) could have framed a more perfect Creature than Man is . And who has told them that he has not done it ? Nay , numberless Varieties of such Creatures , suited to the various Disposition of those Parts of the Universe where he has placed them ? We have no reason , I am sure , to think our selves in the highest Stage of Nature . But whatever be our Natural Condition ; Our Moral Circumstances ( upon the supposition of the Grounds of Religion ) they will say , ought to have been much otherwise . He ought to have given us a greater strength of Mind , to bridle those Appetites , for the Disorders of which it is pretended he will judge us . But if he thought fit , amongst the great variety of Creatures that fill the Universe , to create us in a state of Indifferency and Freedom , not so strongly sway'd any way , as to be necessarily and unavoidably either Happy or Miserable ; What Irregularity is there in this ? What Breach of Symmetry do we make in the Universe ? Especially , if he have given us a strength sufficient for the working out of our own happiness ( which is the Case ) and we apply not our selves to make use of it ; What reason have we to complain of his Judgment ? Yes ; The Judgment ordinarily believ'd , is too severe . Let us suspend our Judgment of That , till we come to it . Our ordinary Ideas of a Deity are , that he is both Just and Merciful : And the temperature that must result from the combination of those two Dispositions , will undoubtedly be such as we shall be forced to own proper and suitable to our Circumstances . No , say they again , all manner of Punishment will be then unsuitable : Because it will neither tend to our Reformation , nor serve for Example to others : Without which it is no better than meer Revenge , and would be unjustifiable even amongst Men. All of a piece still . Who told them that we shall not be capable of any degrees of Purification in another Life ; Or that none of the Inhabitants of those Regions , whither we shall be transported , will be capable of receiving any Benefit by our Example ? The same Thread of Presumption runs through the whole Series of these Objections . The Offer of any ( even the least ) of them implies a pretence to a full and comprehensive knowledge of the whole Universe . For That is visibly one intire Frame , knit together , without the least Chasm , by continual Relations and Dependencies . And whoever objects against any part , if he really pretend to understand the whole , ought to blush at his own Presumption : Or if he object , without pretending to it , He must needs ( in the Judgment of all Men ) incur the Censure of great Extravagance . I said in the beginning , that I intended not to oppose these Opinions , in this Paper , by any Philosophical Arguments : Because that has been sufficiently done , over and over again , by many others . It is sufficient to me , that I shew the groundlesness of all of them , by the impossibility of any Man 's being able to have a due competency of Knowledge whereon to build them . And the same Presumption that runs through all the Objections drawn up against the Wisdom of God , from the imperfections and disorders that are pretended to be observed in the World , will be sound in like manner to be the root of all those that are brought against his Providence . That Great One , drawn from the Prosperity of Ill Men , and the Adversity , which oft times attends the Good , in this Life , is visibly of the same Nature . For who has assured the Objectors that This is not a probationary State ; And that all such irregularities will be set even hereafter ? They must be very presumptuous , to say , that a Future state for Humane Souls is impossible . And yet That they must say , or else their Objection is vain , The improbability and doubtfulness of any thing is not a sufficient Ground for a Positive Conclusion . They must talk no less than of perfect Knowledge in the Matter , or they talk very impertinently . I know not whether they do so or no ; But I am sure their Confidence is as great as if they did . What Presumption ! Methinks those that on all occasions extoll so much the Ancients , who were unacquainted with Revelation , should not think a thing so very impossible which They all believed ( at least ) to be highly probable . For this I could easily bring numerous Authorities : But they are so commonly known , that I count it needless . Only one , tho' Modern , may not be improper ; Because it asserts ( as I do ) the general authority of the Ancients ; And more especially because of the Character of the Person who writes it . 'T is the Lord Herbert of Cherbury , whom , I think , we may reckon a Deist , of our own number . In his Treatise , De Religione Gentilium , Chap. 15. under the Title , Spes ; After a large Quotation out of Plato to the same purpose , he adds these words . * As therefore the Gentiles worshipped the same God , and had the same esteem of Virtue , that we have ; So 't is certain that the same Hope of Immortality was common both to them and us . Cicero , l. 2. de Leg. says expresly , The Souls of all men are immortal , but those of the steddily Good are Divine : And , lib. de Senect . Death ought not to be grieved at , since Immortality follows it . So that ( says the Lord Herbert again ) amongst many religious Doctrines of the Gentiles , This seems to have been esteemed by them as a solid uncontestable Axiome , viz. That by the practice of Virtue , Men attain to the hope of Immortality . Thus I say , if either Reason or Authority have any weight , we must needs conclude , that intolerable Presumption lies at the Root of this Objection . And if we consider yet another , to the same purpose , we shall still find the same thing . When they tell us , That it is suitable to the Perfections of the Deity , to have made all things at first so compleat , as never to need his interposition afterwards ; And that it is below his Dignity , or that it would * disturb his present Felicity , to intermeddle with our Affairs ; What does this signifie , but that they think themselves capable of determining whatsoever may be suitable to Infinite Perfection ? If in any thing they plainly saw a Necessity , well and good : But from their loose and groundless imaginations , to draw such a Conclusion , argues extream Arrogance . Does it argue a Perfection in the Divine Nature , to have excluded himself ( by the perfection of his Workmanship ) from any possibility of ever more intermeddling with it ? Can they be certain of this ? I think not . And if it be possible for him to intermeddle , whensoever he sees convenient , how will they prove he does not ? O , it would discompose him , and disturb his perfect Happiness . At this rate , he must be of a very delicate Constitution . His Head , perhaps , would ake , if he applied his Mind to such perplexing Cares . Ridiculous ! Yet , admit it : What hinders but he may be discharged of much of that trouble , by the Ministry of Myriads of intellectual Beings , who may have ways of influencing us imperceptibly , which we conceive not ? Is this also impossible ? They must either shew their Presumption ( as I said before ) in pronouncing it so ; Or own their Temerity , in raising Objections without knowledge . As impossible as the Doctrine of Providence may seem to them , This also is what all the wise and virtuous Heathens constantly believed ; And upon which ( as I have shewn already ) they founded both their Morality and Politicks . Yet since I am saln again upon the Subject , I have a Mind to add one Passage more out of Cicero , and to join with That the Authority of Socrates , and of Antoninus ; Two Names that ( if any ) deserve high Veneration . Concerning Socrates , Xenophon his Disciple , tells us , in the First Book of his Memoirs , that He called those Mad-men , who could imagine that all humane affairs depended intirely upon our Conduct , without any interposition of Divine Providence . This is the Spirit that runs through all his Philosophy , and with which he tinctured every thing . Xenophon has given us several Argumentations of his , expresly to this purpose , which are much too long to be here transcribed . And these remarkable Words , in his Fourth Book , shew us the improvement he made of it for the benefit of Humane Life . What Man in his Wits ( says he ) can , any other way , hope for greater Advantages , than from the Gods ; in whose power it is to bestow on us the greatest ? But he only has Right to expect such things from them who pleases them : And He chiefly pleases them who most perfectly obeys them . Thus ( says Xenophon ) whilst he both taught and practised these things , he made his Hearers more Pious and Moderate : And , consequently ( all Men must own ) more fit for the Duties of Society . I wish We , in following his Example , could work the same Effect upon our Nominal Brethren . The Passage of Cicero that I think worthy to be observed , is this . * Who can be so void of all Understanding ( says he ) as Either , when he looks up into the Heavens , does not conclude that there are Gods ; But imagines those things , which are contrived with so great Wisdom that scarce any Man is able with all his Art to attain to a knowledge of the Regular Vicissitudes of their Motions , to be all the Products of blind Chance ; Or when he does perceive that there are Gods , does not understand that the very Origin , Growth , and Support of this Mighty Empire are to be ascribed to their Providence and Protection ? He goes on , strenuously asserting that , However they might flatter themselves , All their Successes , even the Conquest of the whole World , were not to be attributed either to their Number or Strength , &c. Nor even to their Understanding and Wisdom ; except it were in this one Point , that they excelled all other Nations in Piety and Religion , and in a sensible Conviction of the Superintendency of the Immortal Gods , and of their own intire Dependance upon them . But I will conclude these Authorities , with that of Antoninus . He positively affirms ( l. 2. § . 8. ) both that there are Gods , and that they do concern themselves in the Administration of Humane Affairs : And upon that ground , every where , maintains that they ought to be Pray'd to , and Worshipped . And accordingly ( l. 3. § . 11. ) in addressing his Reflections to himself ( as his stile runs ) He has these excellent words : Prepare and furnish thy self with Rules , that may be useful to thee in the Intelligence both of Divine and Humane things : And in all thy Transactions , even the least , remember the Connexion that is between those two . For neither can any Humane Affair be performed as it ought , unless respect be had to the Gods , in the doing of it : Nor the Contrary . By which Contrary , according to the Currant stream of his Philosophy , it is probable he intended to intimate ; That as all Humane Affairs must be allow'd to be very irregular , where respect was not had to the Gods in the Conduct of them ; So all religious performances towards the Gods ought to be accounted as improper , which did not tend to the advantage of Humane Society . I say , this I conclude from the Currant Stream of his Philosophy ; Because he professes often ( l. 9. § . 17. and l. 10. § . 6. ) that he had no other sense of Duty , nor even of any particular happiness to himself , than in the Tendency of every thing he either said or did , to the Welfare of that General Community of Mankind , unto which every particular Man is inseparably united , as a constituent part of the great Whole . And therefore also ( l. 2. § . 14. ) he calls that Man an impostumous Boil , and Excrescence in the World , who was capable of the consideration of any separate Int'rest . Which the Propagators of Opinions so ruinous to Society , as those I write against , would do well to take notice of . T is true , indeed , Epicurus ( in his Doctrine of Providence ) was of another Opinion . His business was to destroy all sense of any Dependance upon the Gods , in any case whatsoever . But I beg these Gentlemen's Pardon , if I did not reckon upon him , when I mentioned all the wise and virtuous Heathens as agreeing in this Belief . Not that I would detract from his Reputation of personal Moderation and Temperance , or any other Excellency that is reported of him . But the voluptuous and dissolute Lives of the main Body of his Followers , proving evidently the tendency of his Principles , makes me look upon him ( if you please ) as a Virtuous Monster ; If he were so , in consequence of a Belief which did , and naturally must , make the Generality of Men , who imbrace it , extreamly vicious . Now , if the manifest Immodesty of those Objections , ( founded upon vain Presumption , and contrary to the weight of all virtuous Authority ) be not sufficient to check the Spreaders of them in our days ; Yet , methinks , the ill Consequences that attend such like Doctrines , should not only do it , but also make them a little doubtful of their Truth . And if they were once got so far as to admit the Mischief of those Consequences , and thereupon to hesitate upon the Truth of the Notions which produced them , I cannot yet think so ill of my Countrymen , as to suppose they would continue their Industry in making Proselytes . The Consequences I have represented already : The Ruin of Societies . Now suppose the Disquisition into the Truth of these Matters were intricate ; ( for that is the most that can be said in favour of the Incredulous ) Which way ought we to incline ? He must have little Humanity in him that does not find even his Judgment sway'd by the Welfare of all Mankind . For my part , who do believe a God and Providence , I cannot conceive it consistent with his Goodness , to have put us into such Circumstances , that any Opinion which is absolutely necessary to our Being or Well-being ( so that we could not possibly either be at all , or enjoy any competent happiness without it ) should not be True ; Or that the contrary should . This would be to suppose the Scheme of the Universe very ill drawn , and the Parts of it ill suited to each other ; If any real and necessary Effect were made dependent upon an imaginary and false Cause . For Instance : If our Being , ( the Sustenance of our Life ) or the End of our Being , ( Happiness , in any moderate degree ) could not be attained without this or that particular Perswasion , which should move us to act in this or that particular manner ; It would seem to me ( I confess ) very absurd , and inconsistent with my Idea of a God , that such Opinion or Perswasion should have no real Ground in the Nature of Things , but depend only upon our lucky hitting on so useful an Errour . That is as much as to say : If the Belief of God's Superintendency be absolutely necessary to our attaining any competent Degree of Happiness ( which he has evidently designed us for ) it seems to me very absurd , to think that such a Belief can possibly be groundless and false . This would give me a strange Idea both of God and of my self . If every thing that I can observe in my own Nature , shews me that I am designed for Society ; And if Society can not possibly be maintained without those Principles that I have been pleading for ; I must needs think it a very fantastical Contrivance in my Nature , if the Author of it should have no way to lead me into the Belief of them , but by Delusion : Especially if that Delusion be such , ( which is the Case in the System of those I now dispute against ) as I my self may be able to detect , and thereby frustrate the End of him that made me . This ( I must needs say ) would make so strange a jumble in my Brains , that , rather than admit it , I should fly to direct Scepticism , and believe nothing at all . Yet nevertheless , I confess , All this does not amount to a Demonstration , to those who do not believe a God , or not such a God as I do ; Tho' to me it be not much less . At least , I must profess that , admitting the Matter of Fact ( in respect of the Consequences of Irreligion ) as I have endeavoured to prove it ; The grounds of Religion do , by this very Argument , appear to me so probable , that tho' I had no other , I should not scruple to venture my All upon them . Nature her self repugns at the Thought of the Contrary . Who is it , that would not abhor any thing that tends to the Ruin of his whole Species ? Methinks , therefore , it should create in all Men's Minds a prejudice strong enough to resist even very specious Arguments ; But surely , to hinder the Belief of so ill a thing , without any Argument at all . And , as even now , I called him a Monster of Virtue , who could be virtuous in spight of the strongest vicious Principles ; So I would fain know by what Stile those Men will decipher their own Inhumanity , who can ( without any reluctance ) entertain and take Delight in propagating Opinions which strike at the Foundation of all Humane Happiness . Let this suffice to be said concerning the Nominal Deists . I would now add a few words to you , Gentlemen , that are Real ones ; And to my self , in that number . We do believe , That there is an infinitely Powerful , Wise , and Good God ; Who superintends the Actions of Mankind , in order to retribute unto every one , either here or hereafter , according to their Deserts . Let no body boggle at this Creed : For if we do not stick to it , I have proved already that we ruin the Foundation of all Humane Happiness , and are in effect no better than meer Atheists : And , in the end of the Consequence shall become Canibals . If we do stick to it , let us consider what further it leads us to . The Retribution that we have concluded to be necessary , is not made with any manner of exactness in this Life : And therefore it is to be expected in another . This , indeed , is a common Argument : But admitting the Premises , I do not see how it can be resisted . Those that will oppose it , must begin with denying the Superintendency of God ; And thereby declare themselves Enemies of Mankind . But let us go on . If God superintend the Actions of Men , he does it by some Rule . That Rule must of necessity be Uniform . That is ; All Men in the same Circumstances must be obliged to the same thing , under the same Penalty . For Partiality , Favour , and Dispensation , to one person more than another , are wholly inconsistent with our Ideas of his Perfections . But when Circumstances alter , tho' the Rule it-self be always the same , God's Judgment of particular Actions alters accordingly . It may then be enquired , how shall we do to know what this Uniform Rule is ? I answer ; It must of necessity be suitable to the Relation that is between him and us . If that will not teach us what it is , I shall be at a loss where to look for it . But let us consider what appears most obvious in the General Relation wherein God stands to Men ; Or Men to God. Whether we call him Creator , Benefactor , Governour , or whatever it be , it is one and the same thing to All : He is not the God of this or that particular Country only , but of the whole World. This General Relation , therefore , implies a General Care. His Design must of necessity be the Good of the whole . And as we are Instruments in his hand , it must certainly be in order to that End. Whatsoever tends to the Good of the whole , is therefore ( in every change of Circumstance ) the Constant , Uniform , and Unalterable Duty that God requires from every Man ; And according to which he will judge every Man. Thus we both find what our Duty is ; And that his Animadversion , to be expected in a Future State , gives it the Strength of a Law. I say , therefore , Gentlemen , let us that believe and see these things , be careful to conform our Lives according thereunto . This is no small Advance . If we keep fast hold of this Thread , there can happen very few Difficulties that it will not guide us through . The Awe of a super-intending God , if attended to , will make us Sincere . For where is the Man , that whilst he is under that Sense , dares transgress the Laws that he understands himself to be in this manner obliged to observe ? And if we are Sincere , there is no Man of moderate Capacity , but by asking himself the Question , on occasion of any thing that he is going about ( Which way would it be for the Advantage of all Mankind , that all Men in this Circumstance , should act ? ) will be able to see , which way lies the General Int'rest of Mankind ; And in that , His own particular Duty . This would furnish Matter for a large Discourse : But that I fear it would be called Preaching . Yet what is obvious , and necessary , must not be omitted . Let us open our Eyes , and consider what a World we should have , if all Men were thorowly sensible but of this one thing , that I have now Illustrated . This one Law , if every Man carried it in his Breast , would very much supersede the Use of all other . But without that which is the Ground of This , all other Laws are of very little significancy . What the state of the World would be , in that case , we have seen already . Let us not therefore delude our selves , or others , with Talk of Reformation . Till this Principle be spread , has taken root , and is got in Vogue , 't is altogether in vain to go about it . This , and this alone , will reach the Decay of Trade and Wealth , ( not to mention the higher effects of it ) and reform the Miscarriages that are complained of in Publick Affairs , and Establish the Government of this Nation . I speak of Government , because I believe many of us do ( I am sure all should ) heartily love our Country ; The Welfare of which depends intirely upon the Constitution and Administration of our Government . What Reformation ; What Patchings of our shattered Frame , can we expect ? Nay , What will any Patchings * signifie , whilst our Manners are thus corrupted ? Till a Principle of True Virtue begin to take Root in Men's Minds , there is nothing more Chimerical than the Expectation of any manner of Publick Good. And I think I may well add , that there is hardly any Cant more fulsom , than the Talk of Virtue , where there is not a Principle that all Men must own capable to produce it . For our Country's sake therefore , Gentlemen , let us make it our first Business , to establish this Principle in the Minds of all our Acquaintance . We may do it in a thousand Ways , more effectual than the Pedantick forms of Pulpit-speeches ; And which will disbebecome no body . This were an excellent means indeed of tricking the Priests out of their Trade ( which we so much exclaim against ) and would leave them no ground of Complaint . When we have done this , ( and not till then ) we may set up for Patriots ; And with Assurance of Success . One that was no more Bigot than the best of us , saw many Ages ago , and told his Countrymen , the Romans , that all their * Successes were to be attributed to their Religious Reverence of the Gods , and their Miscarriages , to the neglect and decay of it . And whether we seek the reason of this Observation in the Natural Efficacy of the grand Principle of Religion , or in the Blessing of Providence that attends the observance of it , we shall find it both ways strong . Let us then make it our Business to ‖ Propagate the Establishment of True Religion ; And we shall by that means , not only root up the Weeds of Superstition ( wherever we meet with any such ) but lay a solid Foundation of Prosperity to our Country , for which Posterity will pronounce us Blessed . Now if what I have offered , towards the Establishment of a General Rule of Conduct , be of any use ; I would very earnestly * beg of those that are more able than my self , to improve it further ; and to give us a System of particular Duties that Rise naturally from the Fountain of True Deism . Grotius indeed , and Pufendorf , and many other Moralists and Politicians , have done something towards it ; but either so brokenly , or so diffusedly , that it is hard for a Reader to perceive always the Thread of Consequences which ought to run through the whole . Something more easie and more evident is yet wanting . It has been hinted by a * Worthy Gentleman , that Morality is capable of Demonstration . And all that have read that Work of his , will allow that none can be more capable of doing it than himself . If I had the honour , therefore , of his Acquaintance , I would certainly sollicit him to perform what he proposes . But since we see it not yet done , and must therefore suppose that some other thing of no less moment imploys his Thoughts ( for he has both there , and * else where , express'd too true a Concern for the Welfare of Mankind , to leave us any mistrust that he would otherwise omit it ) I cannot refrain from offering to all Men's consideration the Usefulness of the Design ; That so whoever finds his Strength equal to the Task , may take it upon him . But if the Difficulty of this Work be any Obstacle to others , as well as to me ; And if my General Rule be too succinct , for the Variety of Cases that occur in Humane Affairs ; Then I am sure we must all conclude that the generality of Mankind stand in great need of some further Assistance , than that general Capacity which they are naturally endowed with : And that wheresoever that Assistance can be found , it is not below the most elevated Capacity to make use of it . Now this , at least , is pretended , amongst Christians , to have been done by the Revelation of Jesus Christ . The Precepts of the Gospel are plain , suited to the meanest Capacities : And , if the History of it be true , the Divine Authority of it can not be questioned . Those two things , therefore , joined together , ease us at once of the trouble of enquiring into the Foundation of the Law of Nature , and into the Particularities of it . For admitting them ; We have a fair Transcript , in our hands , of the most essential Points of that Law , and the Authority of the Law-giver stampt upon it . This therefore , besides the Doctrine of Deism that we agree in , it highly concerns us to enquire into . For if the pretences of Christianity be well grounded , it can not be an indifferent or frivolous Matter . The general Advice that I will presume to offer upon this account , is only this . Let us be very careful not to block up our own way to the Discovery of any useful Truth , by that sort of Presumption which I have but even now * condemned in those whose Brotherhood I would disclaim . I hope none that really believes a God , will offer to say it is impossible for him to communicate the knowledge of his Will to his Creatures , by any other way than that which we are ordinarily acquainted withal : Or that it is impossible for Him to impower any one , whom he thinks fit to fill with any extraordinary either Degree or Kind of Knowledge , to work things so wonderful as may justly be esteemed an adequate proof of his extraordinary Mission . To pronounce either of these , dogmatically , impossible , implies a presumption of so comprehensive and universal a knowledge , as I am sure it is impossible for any Man to attain to . Impossible for God! Is the thing inconsistent with the Scheme of the Universe ? Who knows it ? If it be not ; Or that we are ignorant ; Who dares say it ? But if we can not reasonably pronounce all manner of extraordinary Revelation of God's Will to be impossible ; And can not deny some extraordinary Help ( considering the many frailties of Humane Nature ) to be highly useful ; We are certainly bound to examine without prejudice , and very impartially , any thing that has but a plausible pretence to that Extraordinary Character . It will not be denied , I suppose , but Christianity has the fairest Pretensions to this , of any Religion now in the World. Yet even here , immediately , we renconter a Cloud of Objections : Superstitious Practices ; Absurd and unconceivable Tenets ; Disputes ; Uncertainties ; and Endless Difficulties . What shall we do ? Think not , Gentlemen , that I am going to advise you to enter into all the Controversial Disquisitions that amuze our several Sects . No : If you are desirous to know the Truth , avoid them all , and enquire without prejudice into the Root of the Matter . The Root I call the plain History of Matter of Fact. See what Proofs there are , for or against the Truth of what is recorded to have been said and done by Jesus Christ . If you can not deny the Truth of the History ( which I suppose is hardly possible ) then observe the Tendency of his Doctrines and Precepts ; And if you find them all intirely conducing to the Welfare of Mankind ; ( which is the same End with that of the Natural Law of God ) Believe them not the less ; ( I beseech you ) But think your selves a little the more obliged to obey them , because ( which you must own , if the History be true ) he was immediately sent from God to teach and give them . In this Examination , the Use of our Reason is not only Lawful , but Necessary . God has given it to us , as Men , for our Use : And where we apply it to necessary Uses , not to vain Curiosities , it will not deceive us . In that manner we act according to Nature , and ought not to do otherwise . And if we examine thus , I am perswaded we shall find that Christianity is the highest Improvement of Deism : So that we may embrace it , without forsaking our first Principles . It must needs be so , if true . For the Principles of Deism are the Eternal and Unalterable Law of God to all Men. He may give further Helps ( as I suppose we shall find Christianity is ) to some : But he can not Abrogate or Suspend the Universal Law , which he has given us by Nature , with respect to any . My Counsel therefore terminates , in sticking constantly close to That ; And at the same time , in making Use of all the Assistance we can find , for the Improvement of it , any where else . In this manner we not only avoid , but answer all the Objections that I now hinted at , or that can possibly rise against Christianity . The Practice of Superstitions is unsuitable to the true Idea of a God. The Belief of Absurdities is impopossible to the Nature of Man. And the Enquiry into Useless Niceties , is a very ill Imployment of that precious time , of which ( amongst other things ) God will certainly require an account at our hands . How ! Will some Sectaries , that may chance to see this Letter , be apt to say ; Are no Systems , no Articles , no Creeds , worth enquiring into ? This is to set up a New Christianity , and to Undermine what is ordinarily called by that Name , instead of establishing it : The very Fault that you condemned in those who , under the Veil of Deism , made it their Business to propagate the Principles of Atheism . I beg their Pardon . The Difference is great . In the first place : 'T is to Deists I write . And if upon that account , I use a Latitude in some Expressions , not suited to the Genius of a Sectary , 't is no more than the nature of the thing requires . But I will answer them more directly . They may wrangle about Names as much as they please : 'T is the thing only that I enquire into . Christianity . That Christianity which Jesus Christ and his Apostles taught : Not that which Sects and Parties have so deformed , or disguised , that it is not at all knowable in their Writings , nor much in their Practice . What! Shall I set my self to seek out a System of Christianity , amongst their endless Disputes ? Let them first agree upon it amongst themselves . When that is done , it will be time enough for me to consider what they say . But if , in the mean while , I can find out any particular wherein they all agree , I sincerely promise them that I will stick to it . Now one particular , I bless God , I have lately found , in a Book , Intituled , The Reasonableness of Christianity , as delivered in the Scriptures ; And there demonstrated with an Evidence , that I am not able to resist . Yet let no body imagine , by this , that I am the Old Acquaintance of the Author of the Growth of Deism , who ( he tells us ) was convinced of the Reality of Revealed Religion , by the reading of that Book , and of The Five Letters concerning the Inspiration of the Holy Scriptures . For I neither know him , nor He me . Yet nevertheless , I own that I esteem That Book , and the last of those Letters , no less than he seems to do . Now , I say , the thing which I find in that Book , wherein all Sectaries agree , is , That Jesus Christ is the Messiah , the Son of God , the King ; Whom all , that believe him to be so , are obliged to obey . And the General Agreement of all Sects in this , gives me , I confess , a strong presumption of its Truth : But the particular Evidence of it , in that Book , is irresistible . The Evidence , I mean , both that the Thing asserted is true ; And that ( whatever else may be true and useful ) nothing but that alone is required , absolutely , to denote and Characterise a Man a Christian . Since therefore I am forced to own that , for my part , I know no better ; And now despair of any help from particular Sects ; I hope I may , without the Censure of those Sects , resume the Advice I was presuming to offer to those to whom I address this Letter ; To Deists , I mean. I would fain perswade them to look into the True Grounds of Christianity . What do I talk of perswading them to it ? They do it already . Deism it-self is the first Ground and Foundation of Christianity . Let them observe the Superstructure : And if any part of That be not so fitted as to lye even and smooth upon this Foundation , let them , in God's Name , reject it . Such ill-hewn Stuff cannot be from him . His Works are all of a piece ; And will be always found consistent . But if all Genuine Christianity , All that Jesus Christ himself made essential to it , be evidently an improvement of Natural Religion ( which I call Deism ) built upon it , fitted to it , compacted with it ; So that the whole together makes one intire Body , or System of Laws ; Just and Reasonable , Worthy of the Supream Legislator from whom they proceed , and all calculated and apparently contrived for the Benefit of Man ; Then , methinks , I should not need to use many words to perswade any one to embrace it . Neither is that my intention . I only propound , that those who have not yet examined into the Matter , would please to do it , by that Draught of Christianity which the forementioned Book presents us withal : And let them resist it if they can . For if they can do it , it is reasonable they should . Nay , as we are men , it is impossible for any one to do otherwise ; That is , to refuse Assent upon Conviction , or to believe contrary to it . After that Examination , I referr it to themselves to enter into more particular Enquiries , or desist , as they shall then judge necessary . But if , contrary to my expectation , any one of you , Gentlemen , to whom I have addressed this too tedious Letter , disagree with me ( after such Examination ) in what I have now at last particularly insisted upon ; I beg of you , by the Bonds of Humanity , in which we are all united , to assist me in shaking off what you esteem to be Delusion ; And to furnish me at the same time , instead of it , with some other more perfect Scheme of things ; More agreeable to the Ideas we have of God , and more conducive to the Happiness of Man. Take only those two Considerations along with you , and in doing it effectually , you will oblige , not only me , but all Mankind . I am , Your affectionate Friend . ERRATA . Page 36. line 19. read que . P. 104. l. 8. r. vain . P. 117. l. 19. r. this . FINIS . Notes, typically marginal, from the original text Notes for div A55820-e90 * Video nonnullis videri Epicurum , ne in offensionem Atheniensium caderet , verbis reliquisse Deos , re sustulisse . Cic. de Nat. D. L. 1. * Tu denique Epicure , Deum inermem facis . Omnia illi Tela , omnem detraxisti Potentiam : Et ne cuiquam metuendus esset , projecisti ipsum extra mundum . Seneca De Benef. l. 4. c. 19. * Quae pietas ei debetur à quo nihil acceperis ? Aut quid omnino , cujus nullum meritum sit , ei deberi potest ? Cic. de Nat. Deor. l. 2. Nam quid crit quare solito dignemur honore Numina , si demas velle juvare Deos ? Ovid. de Pont. Lib. 2. * Fatis agimur : cedite Fatis . Non solicitae possunt curae mutare rati stamina fusi . Quicquid patimur mortale genus , Quicquid facimus venit ex alto . Servatque suae decreta colus Lachesis , dura revoluta manu . Omnia certo tramite vadunt : Primusque dies dedit extremum . Non illa Deo vertisse licet , Quae nexa suis currunt causis . It cuique ratus , prece non ullâ Mobilis , ordo . Sen. in Oed. * Qui introducunt causarum seriem sempiternam , ii mentem hominis voluntate liberâ spoliatam necessitato fati devinciunt . Cic. de Fato . * Fati ista Culpa est : Nemo sit Fato Nocens , Senec. in Oedip. * Sunt enim Philosophi , & fuerunt , qui omninò nullam habere censerent humanarum rerum procurationem Deos. Quorum si vera sententia est , quae potest esse Pietas , quae Sanctitas , quae Religio ? — Quibus sublat●s , perturbatio vitae sequitur & magna confusio . Atque haud scio , an pietate adversus Deos sublatâ , fides etiam , & societas humani generls , atque una excellentissima virtus , justitia , tollatur . Cic. de Nat. Deor. l. 1. * Quae fieri in terris coeloque tuentur Mortales , pavidis cum pendent mentibus saepe Efficiunt animos humiles formidine divûm , Depressos quae premunt ad terram . Lucr. l. 3. † Jupiter ingentes qui das adimisque dolores , Mater ait pueri menses jam quinque cubantis , Frigida si puerum quartana reliquerit illo Mane die , quo tuindicis jejunia , nudus in Tiberi stabit . Casus medicusve levarit Aegrum ex praecipiti Mater delira necabit , In gelidâ fixum ripâ , febrimque reducet . Quone malo mentem concussa ? Timore Deorum . Hor. Sat. l. 2. * Quo alio tuti sumus quàm quod mutuis juvamur Officiis ? — Fac nos singulos , quid sumus ? Praeda animalium & Victima : ac vilissimus & facillimus sanguis . — Hominem imbecillit as cingit : Non unguium vis , non dentium , terribilem caeteris fecit . Nudum & infirmum Societ as sunit . Seneca de Ben. l. 4. c. 18. * — Parcit Cognatis maculis similis fera . Quando Leoni Fortior eripuit vitam leo ? Quo nemore unquam Expiravit aper majoris dentibus apri ? Indica tigris agit rabidâ cum tigride pacem Perpetuam . Savis inter se convenit ursis . Juv. Sat. 15. * Aspicimus populus quorum non sufficit irae Occidisse aliquem , sed pectora , brachia , vultum Crediderint genuesse cibi . Juv. Sat. 15. * Plut. Contr. Colot . * Religio peperit scelerosa atque impia facta , Aulide , quo pacto Triviaï virginis aram Iphianassaï turparunt sanguine foede Ductores Danaum — Lucr. l. 1. Mos fuit in populis quos condidit advena Dido Poscere caede Deos veniam , ac flagrantibus Aris ( Infandum dictu ! ) parvos imponere Natos . Sil. Ital. l. 4. * Quid faciet is homo in tenebris qui nihil timet nisi Testem ? Quid in deserto loco , nactus quem multo auro spoliare possit imbecillum atque solum ? Cic. de Leg. l. 1. * Nullum est jus naturale . Itaque omnes animantes , ipsâ ducente naturâ , commoda sua defendunt : Et ideo Justitia , si alienis utilitatibus consulat , suas negligat , Stultitia est dicenda . Lact. ex Cic. de Rep. l. 3 , * Nihil Opinionis causâ , omnia Conscientia faciam , Populo spectante sieri credam , quicquid me conscio faciam . — Patriam meam esse Mundum sciam , & prasides Deos supra me circaque me stare , Factorum Dictorumque Censores . Senec. de Beata Vita , c. 20. † Magna vobis necessitas incumbit Probitatis , cum degatis sub cculis Judicis omnia cernentis . Boet. de Consol . Ph. ‖ — Hic murus aheneus esto , Nil conscire sibi , nullâ pallescere culpâ . Hor. Epist . l. 1. * Quemadmodum igitur haut alius Deus , haut alia virtus , ab Gentilibus quàm ab nostris olim colebatur , it a certè communis utrisque Spes immortalitatis fuit . Desertim Cicero 2. de Leg. ait : Animi hominum sunt immortales , sed fortium Bonorum divini . Et alibi , in lib. de Senect . ait : Non est lugenda Mors , quum Immortalitas consequitur . Vt ideo inter complurima Gentilium religiosa dogmata hoc solidum axioma obtinuisse videatur : Ex virtute , nempe , homines in Spem Immortalitatis venire . Herb. de Reg. Gen. c. 15. * Omnis enim per se Divûm natura necesse est , Immortali aevo summâ cum pace fruatur , Semota ab nostris rebus , sejunctaque longè : Nam privata dolore omni , privata periclis , Ipsa suis pollens opibus , nil indiga nostri , Nec bene promeritis capitur nec tangitur irâ . Lucr. l. I. Non vacat exiguis rebus adesse Ióvi . Ovid. * Etenim quis tam vecors , qui Aut cum suspexerit in coelum Deos esse non sentiat , & ea , quae tant●… mente fiunt ut vix quisquam arte ullâ ordinem rerum ac vicissitudinem persequi possit , casu fieri putet ; Aut cum Deos esse intellexerit , non intelligat eorum Numine hoc tantum Imperium esse natum , & auctum , & retentum ? Quàm volumus , licet , P. C. nos amemus ; Tamen nec numero Hispanos , nec robore Gallos , nec callidate Poenos , nec artibus Graecos , nec denique hoc ipso hujus gentis ac terra domestico nativoque sensu Italos ipsos ac Latines , sed pietate ac religione , atque hac unâ sapientiâ quod Deorum immortalium Numine omnia regi gubernarique perspeximus , omnes gentes nationesque superavimus . Cicero . Orat. de Arusp . Resp . * Quid Leges , sine Moribus , vanae proficiunt ? Hor. Carm. l. 9. Ode 24. * Diis te minorem quod geris imperas : Huc omne Principium , huc refer exitum . Dii multa neglecti dederunt Hesperiae mala luctuosae . Hor. Car. lib. 3. Ode 6. ‖ Quamborem , ut Religio propaganda est qua est juncta cum cognitione Natura , sic Superstitionis stirpes omnes ●lidendae sunt . Cic. de Divin . l. 2. * — Fungar vice cotis , acutum Reddere quae ferrum valet exsors ipsa secandi . Hor. de Art. Po. * Looke , concerning Humane Understanding , l. 3. cap. 4. * His Thoughts concerning Education . * — Eheu , Quàm temerè in nosmet legem sancimus iniquam ! Hor. Sat. l , 1. 
A57956	----	A discourse of the use of reason in matters of religion shewing that Christianity contains nothing repugnant to right reason, against enthusiasts and deists / written in Latin by the Reverend Dr. Rust ; and translated into English, with annotations upon it by Hen. Hallywell. Rust, George, d. 1670. 1683 Approx. 148 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A57956 Wing R2361 ESTC R25530 09008157 ocm 09008157 42202 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57956) Transcribed from: (Early English Books Online ; image set 42202) Images scanned from microfilm: (Early English books, 1641-1700 ; 1293:12) A discourse of the use of reason in matters of religion shewing that Christianity contains nothing repugnant to right reason, against enthusiasts and deists / written in Latin by the Reverend Dr. Rust ; and translated into English, with annotations upon it by Hen. Hallywell. Rust, George, d. 1670. Hallywell, Henry, d. 1703? [6], 79 p. Printed by Hen. Hills, Jun. for Water Kettilby, London : 1683. Latin text followed by English translation. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Faith and reason. 2002-08 TCP Assigned for keying and markup 2002-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A DISCOURSE OF THE Use of Reason IN Matters of Religion : Shewing , That CHRISTIANITY Contains nothing Repugnant to RIGHT REASON ; Against ENTHUSIASTS and DEISTS . Written in Latin by the Reverend Dr. RVST , late Lord Bishop of Dromore in Ireland : AND Translated into English , with Annotations upon it , By HEN. HALLYWELL . LONDON : Printed by Hen. Hills , Jun for Walter Kettilby at the Bishop's-Head in St. Paul's Church-yard , 1683. TO THE Reverend and profoundly Learned Dr. Henry More , Fellow of Christ's-Colledge in Cambridge . Honoured Sir , THat I presume to intitle this Discourse , with it s affixed Annotations to your Great Name , proceeds from a real sense , that it is but your just due , who have merited so much of the Learned World , and whose Labours and Pains to advance all useful Knowledge have been so indefatigable ; more especially in rendring the Christian Doctrine in all its Parts such as it ought to be , that is , Rational and Unexceptionable , bringing the Glories both of Greek and Barbarick , and whatever other piece of Ancient Wisdom was ever esteemed , to adorn and beautifie the new Jerusalem : and partly because you were an intimate Friend of the Reverend Author , whose Great Soul could not take up with little and dwindling Conceipts , but strove to enlarge his own Mind with noble and important Truths , and became a Happy Instrument in promoting the same generous Temper in others . And now , Sir , give me leave , among the other Motives which persuaded me to this Address , to add this as none of the least , that I may testifie to the World to be what I really am , An humble Honourer of your Virtues , HEN. HALLYWELL . The PREFACE to the READER . READER , THat I may do right to that Great and Excellent Person the Author of this Discourse I have adventured to publish , and likewise obviate all Cavils and Mistakes which freakish Wits may make upon the Account of giving a Reason of our Faith , it will be needful to suggest somthing by way of Preface ; as 1. That this Discourse is principally level'd ( as is intimated by the Reverend Author himself ) against Enthusiasts and Deists : The one pretending to immediate Inspiration , and so taking the various Impulses of their own Private Spirits as the sole Criterium to know and discern the Will of God , though they be never so extravagant and Contrary to the common Reason of Mankind : And the other pleading only for a Natural Religion in opposition to any Particular Mode or Way of Divine Revelation ; And hence though they profess to acknowledge a God and Providence , yet have withal a mean and low esteem of the Scriptures and Christianity , as if the Christian Religion were a thing that could not well be Apologized for , nor any fair and rational Account given of it . Wherefore Theism being so opposite to Christian Religion as Christian , and the Natural Current of Enthusiasm falling at last into down-right Atheism , it became necessary to Assert a Modest and Discrcet use of Reason in Things of Religion , and to shew that the Christian Religion will bear the strictest and severest Tryal of Right and unprejudic'd Reason . 2 ly . That our Learned Author had no Intent or Design to abet or countenance Capricio's of such pert persons as think themselves obliged to believe and profess nothing more then they can maintain by their own solitary Reason applying it self to the Scriptures . Which Presumption what strange work it hath made in the World is evident from the Socinians and other Sectarists , who upon this very Ground are really bewildred in their Speculations of Things , and under Pretence of Reason have obtruded their own Fancies upon the World , and vented such crude and indigested Notions as are not only inconsistent with the clear Current of Scripture , but contrary to the sense of the best and purest Antiquity . Wherefore ( 3 ly . ) according to the intention and meaning of the Author in this Discourse , the Authority of the Primitive Church before the Times of Apostasie , and of Reformed Churches in such Things wherein they generally agree with the Primitive times wherein the Church was Symmetral , is to be taken in as one solid Reason of our Faith and Belief . For the Spirit of Prophesie , which is the Testimony of Jesus , having so clearly predicted the Times of the Apostasie of the Church , it is manifest that the Authority and Profession of the Ancient Church while it was Symmetral and Apostolical ought to be had in the greatest Esteem and Veneration , and stand as a light whereby to steer ●…afe from those dangerous Rocks of Errors upon which they that have neglected this and ventured wholly to their own Reason have split themselves . Nor is the Authority of our own Church to be less regarded ; for the being with the rest of Reformed Christendom so plainly indigitated and pointed at by the Rising of the Witnesses in that Divine Book of the Apocalypse , immediately upon which follows that joyful Acclamation in Heaven , The Kingdoms of this World are become the Kingdoms of our Lord and his Christ , it cannot be but a mighty Confirmation and strengthning to any Man's Faith to see so clear a Testimony and Approbation of that Church whereof he is a Member given by the Spirit of Prophesie , that it is really emerged and risen into the state and condition of the Church when it was Symmetral and Apostolical . And this will further appear to be of huge Consequence to private men , and of but mean Capacity in the dicussing of Things . For they being neither Philosophers , nor guiding themselves by that Synosura of the Unapostatized Church , nor of our own Church reformed into the Condition of the Church while it continu'd Symmetral , if they be pert and confident , or follow such pert & confident Guides into what Errors may they not run ! Wherefore here such of the Populacy will find a solid and sure Rule for their safe conduct and guidance in rendring an Account or Reason of their Faith. These things I have hinted as well to prevent all sinister Interpretations of the Sense of that Pious and Learned Prelate now with God , as to free my self from all Suspicion in my Annotations of setting up Private Reason against the Authority of the Ancient and Unapostatized Church , or our own Church so excellently well temper'd and reformed according to the Primitive Pattern . H. H. 1 PET. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NOn me pudet Evangelii Christi , dixit ille magnus Apostolus , Gamaliele Praeceptore gaudens ▪ omni tum Judaicâ tum Graecâ Doctrinâ instructissimus ; Adeóque Religione Christianâ undique oppressâ & despicatui habitâ , Judaeis scandalo , Graecis ludibrio , nihilominus spretâ ignominiâ , cruce contemptâ , Paratus sum ( inquit ) Vobis qui Romae estis , apud egregios Urbis istius , non Armorum magis quam Artium Magistrae , Philosophos & Oratores , Evangelium praedicare . Quippe etiamsi non defuere sibimet de suâ sapientiâ magnificè plaudentes , ●…aecitatis interea & Ignorantiae tenebris obducti , qui Doctrinam Evangelicam stultitiae insimulant & deridendam exhibent : Veruntamen si quis , seposito omni inordinato affectu & praejudicatâ Opinione , rem ut decet , sincero & incorrupto Judicio aestimaverit , compertum habebit Religionem Christianam Potentiam esse & sapientiam Dei , rationi apprimè concinentem , omni fide Dignissimam . Quemadmodum verò nobis Exemplo praeivit Insignis ille Doctor Gentium , ita pariter Apostolus Circumcisionis verbis modò ▪ lectis hortatur , Paratisemper sitis ad satisfactionem omni poscenti vos Rationem de eâ quoe in vobis est spe : i. e. Parati estote causam reddere cur sitis Christiani : Atque in hanc sententiam vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepius occurrit in Actis & Scriptis Paulinis : Act. 22. 1. Phil. 1. 7. & 17. 2 Tim. 4. 16. Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo Doctrinam Evangelicam , quo sensu idem Vocabulum usurpatum legimus , Act. 26. 7. In re Religionis intervenit usus Rationis . Ita comparata ést Religio Christiana ut de eâ Ratio reddi possit . Paratum esse oportet fidei suae rationem reponere quisquis Evangelio nomen dederit . Ea sunt quae ex hoc loco observanda veniunt . In Religione eligendâ non vacare prorsus Rationem , & ejusmodi esse Religionem Christianam , quae nihil contineat Rectae Rationi adversum , contra Enthusiastas & Deistas praesenti disquisitione demonstrandum in me recipio . Per Rationem non Intelligo Superbiae , Avaritiae , Cupidinis , Irae aut alterius cujusl●…bet pravi affectûs dictamina : Haec nimirum ea est Carnis sapientia , Deo nec minus verae Rationi inimica : Hi sunt illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui evertendi sunt , 2 Cor. 10. 4 , 5. Hoc illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in Captivitatem redigendum est in obedientiam Christi ; nimirum Ratiocinationes & discursus isti qui Carni & Cupiditatibus nostris inserviunt . Hic est ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non capit eaqu●… sunt spiritûs Dei ; stultitia enim ipsi sunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is enim est homo Animalis qui sensu & Appetitu ducitur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim ( ut satis nôrunt qui veterum scripta vel parum delibârunt ) est ea Animae facultas quae Corpori adaptatur . Qui verò talis est spiritui Dei & Doctrinae Evangelicae perpetuò adversatur ; & quae in●…bi dicta sunt mera st●…ltitia videntur , neque ea scrie ▪ potest , quia spiritualiter , h. e. mente humili , compositis affectibus , sereno lumine , puro , internóque sensu discernuntur . Haec est illa sapientia superbiâ & fastu tumida , apud quam Verbum Crucis pro stultitiâ habetur . Obscura enim Christi Vita & probrosa Mors ridiculo semper erat Animo ( ut videtur ) sublimioribus Notionibus elato ; Haec denique est illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pravis affectibus aut vanâ scientiae opinione inebriatorum : Quam tamen Deus & quilibet vir sapiens summam reputat stultitiam . Hujusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Ratiocinationes & Sapientia non sunt rectae Rationis foetus , sed-mentis Cupiditatibus occaecatae fallaciae & Paralogismi . Per rectam itaque Rationem intelligo facultatem Animae humanae insitam , quâ dignoscat rationes , mutuásque affectiones rerum , unúmque ex alio arguit & concludit . Atque Rationi sic Intellectae aïo Religionem Christianam non adversari . Duo sunt qui huc pertinent usitati loquendi modi ; Videlicet aliquid posse esse vel supra vel contra Rationem . At verò ut quod res est dicamus , quicquid nobis vel credendum proponitur ne quidem supra Rationem esse debet , ni verba ista in eam sententiam accipienda sint , quod sit altius & à sensu communi remotius quàm ut ab Intellectu adinveniri possit . Equidem Articuli quidam Fidei dici possunt esse supra Rationem quoad rei credendae modos quosdam non revelatos : Ita v. g. superat vim Rationis nosse exactè modum Resurrectionis & Glorificationis nostrae , aut quaenam illae sint futuri se●…uli Voluptates & Gaudia , aut quomodo Divinae Hypostases sint Unus Deus ; aut Divina & Humana natura sint Unus Christus : sed de his rebus neque expressa est revelatio nec explicita requiritur fides : Et haec obscuritas non parum con●…ert ad Reverentiam conciliandam Christianae Religioni . At nihil est quod explicitè credendum proponitur quod Rationis Captum , ita ut de eo ne conceptus quidem formari possit , ex●…edat . Nam fides consistit in Assensu ; Assensus sequitur Judicium ; Judicium nu●…lum esse potest de re ignotâ & non intellectâ . Ergo quod omnem Intelligentiam excedit , omnem etiam excedit fidem . Et qui sibi persuadere conatur quod credat rem non Intellectam , nescit quid credit , sed vocabulis quibusdam aptè dispositis & grande quiddam sonantibus , quibus tamen nullus in mente respondet Conceptus , sibimet miserè imponit , dúmque Mysterio cuidam non Intellecto fidem adhibere somniat , meras consectatur Verborum Umbras , quibus velis subductis , fides sua sensúsque omnis evanuit . Religionem verò Christianam nihil continere rectae Rationi repugnans , simúlque usum intervenire Rationis in Religionis negotio sequentibus Argumentis probatum dabo . 1. Primò , Deum quicquam credendum proponere , quod rectae Rationi contradicat , aliquid ex his quatuor Absurdis ( nec cogitanti mihi occurrit quintum ) necessariò infert , aut Deum posse decipi , aut posse decipere , aut Rationes & Affectiones rerum non esse aeternas & Immutabiles , aut denique facultates humanas , esse errori obnoxias , cùm maximè claram & distinctam habent de objectis suis perceptionem . Horum Primum & secundum repugnant Notioni & Ideae quam de Deo mentibus nostris concepimus . Tertium quod attinet , est quidem non Nemo qui Rationes Rerum contingentes statuit & ad Arbitrium Mutabiles , Blasphemiamque , Mendacium , Perjurium , ipsúmque adeò Divinae Majestatis odium posse subire rationem Virtutum & cultûs Deo grati . At Deus bone ! quam temeraria quam detestanda Dogmata ! aut aeterno silentio obruenda aut non sine horrore nominanda . Percurre Vetera Concilia , nullam invenies haeresin damnandam priùs , aut omni magis dignam Anathemate . Ipsius Inferni Abyssus si panderentur Viscera , nihil evomere possunt magis abominandum , aut blasphemum magis . Enimverò sapientiâ , Immutabilitate , Bonitate reliquisque quas ei attribuimus perfectionibus Deum spoliat ; Omnis Discursûs Principia & Fundamenta evertit ; Omnia etiam Contradictoria probabilia reddit ; Omnem in Promissis Divinis fiduciam destruit ; Omnémque spem & expectationem futurae felicitatis profligat : quas omnes Consequentias ex ho●… Principio naturaliter oriri aliàs probavimus , & cuilibet attentius consideranti facilè patebit . Quartum verò , Quod Deus nobisejusmodi insereret facultates quae tum falsae esse possint , cùm clarissimè & distinctissimè objecta sua per●…ipiant , adversatur Bonitati & Veracitati Divinae . Praeterea fieri non potest ut Deus quicquam credendum revelet , nisi hoc prius jacto fundamento , facultatibus nostris adhibendam esse fidem . Nihil enim nobis à Deo proponi potest nisi sit conforme alicui facultati : At si facultas ista cùm maximè clarè & distinctè percipit Objectum suum , non est à Deceptione immunis , quomodo nobis innotescet errorem hunc non cadere in praesens id quodcunque sit negotium , praesertim si Ratio facultatum nostrarum Princeps clarè & distinctè intelligat illud esse falsum quod nobis ofsertur sub specie Divinae Revelationis ? Haec enim Revelatio accipienda est aut ab Auditu aut alio aliquo sensu externo , aut denique ab internâ Imaginatione . At num non potiori jure existimanda erit illusio si adversetur clarae & evidenti Rationi , quàm quod Ratio nostra quae in Ducem & Directricem à Deo collata est deciperetur in maximè claro & distincto Rerum Conceptu ? Nam si abjiciamus Rationem , nulla alia facultas ductrix reliqua est praeter sensum Externum ejúsque inclinationes , & stultam levémque Phantasiam infinitis Deceptionibus obnoxiam . Quapropter Ratione valere jussâ , annon nosmet exponimus illusioni cujuslibet spiritûs circulatorii qui praestigiis suis Divinam simulaverit Virtutem ? Quamobrem , si Moses legem suam constituit tanquam lapidem lydium quo probaretur quicunque se jactitaret Prophetam , monens populum suum , quod si quis signa aut miracula ederet non tamen ei auscultandum esse , si quid doceret legi isti adversum quam ipsis à Deo tradiderat : An non nos pariter decet ad Legem Naturae & Rectae Rationis quae stylo Adamantino mentibus nostris inscripta est tanquam ad Normam & Regulam minimè fallacem revocare omnes quicunque Divinam Authoritatem obtenderint ? ( Obiter moneo sermonem esse de Ratione Incorruptâ , malis affectibus liberâ & spiritûs sancti lumine collustratâ ) Hujus autem Ducis auspicio destituti , fieri potest ut confidentes quidem , & obstinatè persuasi , at nullatenus certi simus nos unquam viâ rectâ incedere . Nec refert dixisse Rationem posse quidem judicium ferre in rebus humanis , nequaquam tamen in Divinis . Etsi enim id verum sit de Ratione malis Passionibus occaecata , & omninò locum teneat in üs rebus quae objecta sunt potiùs gustûs & sensûs interni quàm Rationis ; At secus se res habet ubi solius Intellectûs assensus requiritur . Quicquid enim exhibetur explicitè credendum , de eo primùm formandus est conceptus : de quocunque autem conceptum formamus , Ratio aut detegit terminorum quibus constat Harmoniam , reique ipsius cum communi aliquâ Notione consensum ; atque ideò pronunciat eam esse veram : aut deprehendit Terminos esse contradictorios & repugnantes , rémque innato alicui Principio è Diametro oppositam , atque ita judicat eam esse falsam : Aut cernit Terminos esse partim concordes , partim Dissonos , aut nullam omnino ad invicem Relationem habere : atque hinc affirmat rem aut probabilem aut possibilem . Et si quod ingens Miraculum edatur ad confirmandam alteram sive probabilitatis sive possibilitatis partem , tum demum Ratio calculum suum adjiciet , fidem esse adhibendam . V. g. Fingamus quod jam factum est , quendam Maria ac Terras ambientem , huic negotio intentum ut doceat atque instruat humanum Genus in suo erga Deum atque homines officio , aeternam Beatitudinem sub conditione obedientiae pollicentem , ipso interim degente vitam inoffensam atque innocentissimam ; & simul seipsum praedicante tanquam Legislatorem à Deo missum , & quod omnis Potestas cùm in Terris tum etiam in Coelis ei delata fit , & quod ipsius interventu omnes preces & gratiarum actiones sunt Deo offerendae : Nihil hîc habetur contradictorium , aut Naturae Principiis repugnans . Facilè tamen suspicatur Ratio subesse aliquam superbiam & Divini Nominis & cultus affectationem . At verò si quod nudè spectatum possibile videtur , fuerit Divinâ Potentiâ consignatum , hujus Doctrinae Authore hujusmodi miracula edente , qualia nemo hactenus vidit Mortalium , Ratio extemplò in eam sententiam ibit , rem esse admodum credibilem : Atqui si hic homo docuisset aliquid Rectae Rationis Dictamini adversum , si introduxisset Doctrinam impiam & profanam , aut effiaenem vivendi licentiam , & iisdem miraculis fidem extorquere sategisset , se à Deo missum ut hujusmo●…i nobis persuaderet , Ratio nostra suggessis●…t ilicò fuisse eum Impostorem & Deceptorem : quoniam nihil Legi Naturae aut Rectae Rationi contrarium à Deo aut quoquam Divinam Authoritatem obtinente promulgari potest . Et licet urgeri possit esse contra Veracitatem Divinam , testimonium praebere Mendacio , & proinde quicquid innititur Miraculorum fide ( cùm haec fere unica sint voluntatis Dei externa indicia ) necesse videri à Deo originem suam deducat , nihilominus quia nequeo certò scire , num non haec fiant in tentationem , aut alium aliquem finem , mihi quidem ignotum , infinitae tamen sapientiae consentaneum , potius diffiderem huic Ratiocinationi , quàm hoc Argumento motus , quicquam admitterem tanquam coelitus profectum , quod Naturae Principiis evidenter adversatur . 2. Secundum Argumentum . Ita comparata est Hominis Natura , ut omnino fieri non possit , ut rei alicui Assensum praeberet absque ductu Rationis . Quod ut clarius pateat mutuanda sunt quaedam praesenti Instituto accommodata à magno illo Barone insignis istius libelli de veritate Authore . Ex illius ita que sententiâ quatuor sunt Facultates quibus in rerum Notitiam pervenimus : Instinctus Naturalis , sive Facultas Notionum communium Discretrix ; Sensus Internus , Sensus Externus & Discursus . De quibus magnum illud Effatum , pluris certè faciendum quàm integra alia Volumina de Animâ ejúsque Facultatibus conscripta ; Quod neque per instinctum naturalem , sensum internum , sensum externum , neque discursum innotescit , tanquam verum proprie dictum , nullo pacto probari potest . At verò cum hae quatuor sint facultates , & quicquid credendum proponitur harum alicui conforme esse necesse sit , dictat Ratio Instinctui Naturali , Sensui Interno , Sensui Externo , singulis rite dispositis adhibendam esse fidem . Ipsa verò ( quod ejus est munus ) praedictis facultatibus in auxilium vocatis , principiis primis & suâ luce claris subnixa , advocat discursus , conclusiones deducit . Naturali Instinctui semper praebenda est fides : sensus cùm externus tum internus aliquando falli potest ; & proinde aliquando credendus est , aliquando non item ; atque penes solam rationem est hujus discriminis judicium . Nulla enim alia facultas reliqua est cui hoc muneris deferatur ; Ergo nulli reiassentiri potest mens humana quin facem praeferre debeat Recta Ratio , vel saltem aliqua ejus Umbra . Ergo fieri non potest ut Religio Christiana , quae nobis credenda proponitur , assensum cogat contra nitente Rectâ Ratione . At dum respiro paulisper , Enthusiastas audio iteratis vicibus spiritum oggerentes ; & nemo fere est quin spiritum intus testante obtenderit , ne ei minùs quàm reliquis Deus favere videatur . Si quaeratur unde dignoscant spiritus testimonium , respondent , perinde ac solis splendorem , ex proprio lumine . Sed instamus porrò , Testimonium quod spiritus sibimet ipsi perhibet , estne valida & obstinata persuasio , aut exultatio & ecstasis gaudii , aut zelus quidam sive fervor animi , an denique Dignitatis & Excellentiae earum rerum quae revelantur , clara & sapida persuasio ? Postremum si dicatur , non abhorret à modo dictis . Reliqua verò Capita quod attinet , infinitus penè est eorum numerus qui se Vitrum , Butyrum , Canem , Felem , Regem , Imperatorem , Papam , Paracletum ▪ Messiam , ultimum maximúmque Prophetam , vivorum & mortuorum Judicem , aut denique Deum ipsum haud leviori fundamento , pertinaciter asseverârunt . Quorum plerosque praeter modum gaudio perfusos , & Divino ( ut videbatur ) fervore accensos legimus . Quae tamen omnia ( tam longè aberant ab afflatu Divini Spiritûs ) Maniae erant & Melancholiae symptomata : neque originem suam debebant nobiliori principio , quam sanguini & spiritibus turbatis , & quae prae caeteris Numen aliquod ostentare videtur , atrae bili . Ea quippe , ut nos docet Aristoteles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quamobrem haud satis à nobis cautum fuerit , si subitam nimis fidem adhibeamus persuasioni obfirmatae , aut validae imaginationi , sive exultationi sive zelo admistae ; praecipuè verò quando sensus noster internus adeò sit Errori obnoxius , aliarum facultatum suffragia priùs petenda , quibus renuentibus , saltem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet & sustinere ab assensu . Verùm ne quid derogare videar spiritui sancto , opportunè hîc loci monendum censeo , quàm nulli sumus , quàm nihil possumus ejus ope destituti , adeò ut nemo quisquam sit , qui solis naturae viribus semet ad Christum recipit , nisi superveniat Divini Auxilii gratia . Quod ut abundè testatum facit S. Scriptura , ita neque minus suffragatur Ratio . Illud utique certissimum est effatum , contra sensum & experientiam frustra argumentis contendi . Etiamsi igitur quispiam ( quod de Zenone fertur ) non dari motum probare conetur , aut quantitatem , materiam , tempus extra rerum naturam subtili disputatione eliminare sategerit , nunquam tamen e●…ecerit , ut quisquam , oculis manibúsque omnem prorsus fidem deroget . Eodem igitur jure cùm expertum unicuique sit sensus suos gratâ admodum voluptate ab externis hujusce mundi objectis perfundi , neque tamen rebus altioris & nobilioris Naturae perinde affici : quantumcunque severioris Rationis monitis renitatur , animúmque ab istis tanquam infra suam dignitatem positis conetur revocare ; nihilo tamen magis illum inde dimovebit , quam Diogenem Zenonis argumenta . Quinetiam quamdiu validus ille vegetúsque externarum voluptatum gustus animum abduxerit , non vacat susurranti intus monitori aures adhibere : vel forte os illi nullo negotio obturare dabitur , aut in suas partes pellicere ; sensu nempe sive externo sive interno ducimur , non inerti & insipida ratione , quae de spiritualis vitae deliciis perinde scit disserere , ac caecus de coloribus . Et sanè operam omninò lusurus est , qui id agit ut caecum instruat , quàm jucunda res sit solem intueri , & lucis usuram capere , & variegatis inde objectis oblectari : solus oculus hisce demonstrandis ita par est , ut Animus inde afficiatur . Nunquam omnigenae voluptatis mancipium eó perduxeris , ut in Mathematicae demonstrationis ratione intelligendâ , majus aliquod oblectamentum subesse existimet , quam Bacchi aut Veneris ludo . Nempe si animi sui sententiam palam facere non detrectarent , compertum facile esset totius humani Generis Rationem , instantis sensus Imperio subesse . Adeóque nisi Deus ita Animos nostros affecerit , ut amaritudinem quandam in terrenis hisce voluptatibus persentiscamus , & rerum coelestium dulcedinem praelibemus , fieri non potest , ut vel ab istis ablactemur , vel haec admodum appetamus . Addo insuper , morigeros nosmet praebuisse voluntati Patris nostri qui est in Coelis , sola via est facilis & aperta , quae in Divinarum Revelationum veritatum , sensúmque deducat . Quippe res coelestes haud aliter cognoscuntur , quàm gustu interno & ●…apido lumine ; quale impertire solet Divina Gratia humilibus & defaecatis animis . Quin & de viâ flectentes monere , lumina menti praeferre , fidem corroborare , efficere ut Argumenta Pietatis aliàs ad quemlibet levissimae tentationis ventum difflanda , penitus impressa fixáque animo maneant , haec & similia accepta serimus eidem Sancto Spiritui . Quae omnia nobis coelitus illabi facilè agnoscimus , utpote divino isti Principio quod Dei in nobis reliquum est consentanea . Sed si quando huic veritatis Criterio nuncium remittimus , & Rationem nostram praepotentis phantasiae ductui & imperio subjicimus , valeat oportet omnis Religio nisi quae sub specie Divini afflatûs ab atra bile & faeculentis sanguinis halitibus inspiretur . Adeóque perinde nobis erit quaevis Religio : Rationis utique Judicio abdicato , quo Argumento innotescet Religionis Christianae supra Mahumetismum aut Gentilismum praestantia ? Sed ne verborum ambiguitate laboremus , sciendum est nihil à nobis percipi praeterquam Mentis nostrae Operationes ; proinde Spiritum prout est in nobis Principium cognoscendi , aut esse sensum internum aut rationem : Hae enim ( nisi addere etiam libet instinctum naturalem ) solae sunt Facultates , quae luminis Divini radiis collustrari possunt ; Ut revertamur igitur unde sumus digressi , cum sensus noster internus adeò lubricus sit & fallax , qui Testimonio ejus auscultaverit , reclamantibus licet reliquis facultatibus , nae ille homo est fide nimis incautâ & temerariâ . At inquies , concedamus probari quidem hoc Argumento , nihil posse credi sine Ratione ; hinc tamen non constare rem ipsam credendam non posse rationi adversari ; quoniam Deo testanti adhibenda est fides , quamvis maximè sit rationi contrarium quod credendum proponitur : quia fieri potest ut intellectus humanus cùm maximè videtur ratione uti , hallucinetur . Sed nefas est suspicari Deum sapientissimum posse falli ; aut veracissimus cùm sit , velle fallere . Equidem nihil potuisset dici verius ; Deo enim testanti nemo est tam incredulus , aut sui plenus , quin fidem habeat : At illud in dubium vocatur , quomodo rem divino testimonio confirmatam dignoscamus ? Num ex solis miraculis ? at iis inclaruisse comperies Pythagoram , Apollonium Tyanoeum qui Magicâ suâ labantem Idololatriam erexit ; quem ausi sunt sui temporis homines Christo opponere , uti constat ex Hieroclis & Philostrati libris in hunc finem compositis . Magos utriusque Orbis in medium proferre possim , qui omnes quamplurima operati sunt Naturae vires excedentia , non aliâ tamen quam Daemonum Virtute . Si quis itaque Divinam legationem obtenderit , tria sunt quibus Authoritatem ejus probari oportet ; Miracula , Vitae Sanctitas , & Doctrina Deo digna , humano generi utilis & accommodata . Quae omnia si affuerint , credendus est à Deo missus . Nulla utique via jam reliqua est , quâ fallacia detegatur . At nullatenus consonum videtur divinae veracitati & bonitati testimonium ferre mendacio , aut hominem in rebus maximi momenti deceptioni exponere nullâ diligentiâ evitandae . Itaque non solummodo spectanda sunt miracula , sed & vita , doctrináque hominis cui fidem facere videntur . Proinde Servator noster validissimo usus est Argumento adversus Pharisaeos objicientes , eum Daemonia ejicere virtute Principis Daemonum : Quod scilicet Regnum internis dissidiis distractum stabiliri nequit ; cum itaque ipse Doctrinâ & operibus suis se regno Satanae opponeret , fieri non potuit ut Satanae Virtute Daemonia ejiceret . Itaque ut judicium feramus de Divino Testimonio , Res ipsa consideranda venit quam attestatur ; quae si quid habeat immotis Naturae Principiis adversum , miracula haec praestigiae Daemonum , non Dei opus credendasunt . Beroeenses laudati sunt à Spiritu Sancto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tanquam magis ingenui & liberalioris indolis , quia inquirebant in Pauli & Siloe verba , num quae ab ipsis dicta sunt ita se haberent . Quidni & nos eadem Commendatio pertingat , si à quocunque dictata , tanquam legem divinitùs acceptam , severissimo examini subjiciamus ? 3. Tertium Argumentum haurimus è Naturâ Religionis , quam convenit esse materiam Electionis & Oblectamenti . At fieri non potest ut quis semet oblectet in eo quod Naturae suae Principiis contradicit . Revera Conclusiones novisse , etsi nihil contineant rationi dissonum , nisi porrò sciamus è quibus fluant Principiis , parum gratum est intellectui nostro . Sic Mathematico Ingenio volupe est , non Geometriae problemata , tanquam certissimae Veritatis efsata memoriter tenere , sed eorum demonstrationes longâ Propositionum serie deductas comprehendisse animo . Maximè itaque divinae Bonitati consonum videtur , eousque homini in Evangelio indulfisse , ut eorum cum Ratione Harmoniam comperire possit , quae ●…i credenda proponuntur . In eo praecipuê differt genus humanum à brutis , quod sit Religionis capax . At verò quod maximè homini proprium est & naturale , ut sit facultatibus ejus adversum , omni à Ratione abhorret . Num cui in mentem venire potest Deum in animo habuisse intellectum humanum non-percipiendis impedire atque implicare subtilitatibus ? Num quid ideò excellentius quia omnem excedit intelligentiam ? Illéne putandus est Religionis capacissimus , qui aut superstitiosus maximè aut oscitanter credulus ? Num exuenda est natura humana , ut imbuamur Religione ? Certè insedisse animo vel leviculam hujusmodi suspicionem , Religionis ludibrium est & opprobrium . Ea esse debet uniuscujusque de Religione suâ existimatio , quod nihil absurdi , indecori , aut rectae Rationi repugnantis continere credatur : Quantum enim redit in Religionis dedecus , metuere sibi à Rationis Tribunali ? Ea mihi semper Religio amplectenda visa est , quae à severissimâ Ratione in judicium vocata , causam obtineat . Quorsum Benignissimus Deus largitus est nobis Rationis facultatem , si nefas sit , cùm res nostra maximè agitur , eam munere suo fungi ? Aut quaenam alia facultas reliqua est cujus ductu veram Religionem investigemus ? Si Rationis partes deseramus , annon educationi , superstitioni , aut afflatui cuidam Fanatico , omnis accepta ferenda erit Religio ? At Ratio nostra , inquies , ex quo à Deo defecimus , caligat nimium , ideóque pares non sumus de rebus Divinis judicium ferendo . Ergóne luce Meridia●… destituti , languidiores solis radii contemptui erunt , & tenebrae reputandae ? Num cui paulò obtusior est acies , omni prorsus lumine cassus censebitur ? Aut oculi claudendi penitus , quia Aquilarum carent perspicacitate ? Verùm annon Religio eâ est naturâ quae summam postulet diligentiam & curam , utpote quae res sit maximi momenti , in cujus disquisitione errasse summum est infortunium ? Et quem in finem datae sunt Facultates , si nulli esse possunt adjumento , cùm iis maximè est opus ? Num quis alius nostro loco judicium feret ? Num alterius intellectus meam diriget voluntatem ? Num alienis oculis videbo ? Aut alterius cujuspiam lumine praeeunte ambulabo ? Num affectus inordinatos argumentis non intellectis edomabo ? Num ad normam Principiorum , quae alius mente concepit , vitam meam disponam ? Annon proprio judicio , intellectu , lumine , haec omnia peragenda sunt ? Num verò hoc fieri potest sine usu Rationis ? Quin potius eccujus Facultatis usus est in delectu Religionis & Principiorum ad quorum exemplar vitam instituendam esse judicamus , praeterquam solius Rationis ? Religio res est liberae & ingenuae indolis , nemini vim inferre patitur , intellectum solâ formâ & pulchritudine suâ captivat . Qui secus senserit , falsò ei crimen impegit , & in Religionis locum Superstitionem suffecit . 4. Quartum Argumentum desumo ex Naturâ Rectae Rationis ; Unde firmissimè demonstratur fieri non posse , ut quid à Deo revelatum sit ei contrarium . Delibati enim sunt hominum Animi ex mente Divinâ ; Estque Recta Ratio coelesti stirpe oriunda , ad increatae sapientiae & intelligentiae imaginem efficta : Est Radius quidam Intellectualis solis , lucis primigeniae similitudinem referens . Divina enim sapientia nihil aliud est , quam Idearum rerum Comprehensio , unà cum earum rationibus , affectionibus , mutuisque relationibus , sive concordiae sive repugnantiae , quae à rerum ipsarum naturâ immediatè emanant , sicut Relationes posito Fundamento & Termino . Atque hasce affectiones unà cum ipsarummet rerum Ideis , eodem intuitu perlustrat Divinus Intellectus , earúmque ordinem & reciprocationes discernit . Atque hoc quid aliud est quam Ratio fixa & stabilis , rerum omnium rationes nexúsque immoto oculo simul advertens ? Hujus verò accurata effigies est Recta Ratio , menti humanae insita ; quae etsi res omnes earúmque Rationes unico actu retegere & nôsse nequeat , eos tamen successione & per vices evolvit . Harum verò Idearum & Rationum quotquot simul intuemur , clarè & distinctè percipimus sive consensum sive dissonantiam , atque ita unius ex altero sive probationem sive refutationem instituimus . Proinde Ratio Humana verè imitatur atque exprimit sapientiam Divinam ; hoc solo Discrimine , quòd quae illa eodem simplici actu simul comprehendit , ista operosis deducit consequentiis . Deum itaque quicquam revelare Rectae Rationi contrarium ▪ perinde cogitatu impium est , ac Deum mendacem fore , internisque sapientiae 〈◊〉 conceptibus contradicturum . Recta enim Ratio & Divina Sapientia idem ferunt de Rebus Judicium ; & si quid secus pronuncietur ab intellectu humano , non id fit Rationis culpâ sed Ignorantiae . Ideoque si quid sub specie Divinae Revelationis propositum videtur Rationi contradicere , suspicandum est me non satis capere mentem ejus , ideóque ulteriori indagini insistendum , idque credendum Deum intendisse quod Naturae Principiis maxime consonum videbitur . Nollem tamen Intellectum Humanum nimium sibimet arrogare , & quod Captum ejus excedit , audaci facinore continuò damnare . Quippe si potissima pars eorum quae Divino Testimonio tradita & consignata sunt , Deo sint digna , & facultatibus nostris consentanea , quoad reliqua Fidem implicitam adhibere fas est Divinae Revelationi , iisque , etsi à Ratione abhorrere videantur , nihilominus assensum praebere ; saltem juxta sententiam Spiritûs Sancti , etsi quae tandem illa sit , haud dum satis capiamus . 5. Quintum atque ultimum Argumentum à Naturâ ipsius Christianae Religionis depromendum duximus . Et primò quoad ejus praecepta , eorum Puritas , Sanctitas ; & tum privata , tum publica , commoditas cuilibet attentiùs consideranti tam facilè comprobatur , ut opus superfluum aggressurum me sentirem , si eorum cum Ratione concordiam evincendo tempus contererem . Praesertim cùm id jam abundè satis demonstratum sit à Doctissimo nostro Hammondo , quem hâc de re consulatis velim . Hinc verò necessariò sequitur Promissa & Comminationes esse etiam oppidò rationi consona ; utpote quae hisce praeceptis muniendis inserviant . Sed quoad haec tria Religionis Christianae membra , etsi longè praecellant , tamen non planè diversa sunt ab aliis quae olim obtinuerint Religionibus , praesertim istâ Sapientum & Doctorum apud Paganos Philosophorum ; qui praecepta moralia severa & sublimia admodum tradebant , & praemiorum & poenarum post hanc vitam fidem ostentabant . Adeò ut quicquid dici potest in Priscae Pietatis & Sapientiae patrocinium , potiori jure vindicaverit sibi Religio Christiana . Lecta enim S. Scriptura ab ingeniis maximè profanis , & Atheis , con●…essionem expressit , praestantissima in eâ continere Virtutis & Pietatis praecepta . Ideóque potius breviter disserendum ce●…eo de Christianismo sub ratione Religionis determinatae & ab aliis discrepantis , ut hâc etiam in parte compareat ejus cum Rectâ Ratione conformitas . Primò verò , quid cogitari potest magis rationi accommodum , quam quod Deus alicui Provinciam delegaret docendi atque instruendi Genus humanum in suo erga Deum atque invicem Munere fungendo ? Degeneres enim Adami Posteri valde ignari sunt officii sui , ( unde per omnia secula notantur ridiculi Superstitionis ritus ) ac proinde indigent Doctore ; atque etiam pervicaciter & obstinatè dediti sunt carnis Cupiditatibus , adeóque ejusmodi postulant Legislatorem , qui Venerationem & Timorem incutiat . Utque Legi●…ator jam dictus sit illibatae atque innocuae Vitae , ita enim & nobis exemplo est , & Doctrinae suae Authoritatem conciliat : Ut fine semine virili Divini Spiritûs Potentiâ in Utero Virginis formetur , 〈◊〉 enim à faece humanâ , & ordinario Naturae Cursu segregatus , in majori honore habebitur : Ut intimè Uniatur Naturae Divinae , sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atque ita verè & propriè Deus fiat ; sic enim maxima comparatur dictis Majestas . Nec fieri potest ut ▪ Deus viâ Naturae Humanae convenientiori voluntatem suam significet ; Nequit enim nobis comparere sine corporeo velamine : Et quodnam aptius domicilium quam caro nostra ? Quidni itaque Deus uteretur aliquo è nobis , uti Anima Corpore , tanquam Instrumento , quo interveniente consilium suum declaret ? Nihil hic habetur aut Rationi contrarium aut conceptu difficile .. Cur enim magis vexaret Intellectum conjunctio Deitatis cum Naturâ Christi , quàm Humanae Animae cum Corpore ? Quo enim superioris est Naturae , eò faciliùs semet insinuare potuit . Caeterùm quamvis Persona haec tam illustris sit , congruum tamen videtur ●…ore , eum quoad Vitam Externam humilis sortis , & conditionis obscurae , iisdem malis & infirmitatibus , quibus nosmet ipsi , expositum . Sic enim magis provocamur ad Dei Amorem , & gravissima mala patienter ferenda , salutis nostrae duce innocentissimo nostri gratiâ tam multa passo . Adde quod Argumentum sit summae in hoc Servatore fiduciae ; Ipse enim pressionibus absolutus , novit quomodo subveniat afflictis . Porrò jure postulamus certiores nos faciat vitae aeternae & immortalis ; in dubiâ enim hac de re opinione haerebant Ethnici ; quin & Resurrectionis Corporis sine quâ non consistit summa hominis felicitas . Et quàm promptus sit Deus ad ignoscendum peccatoribus credentibus & agentibus Poen●…tentiam : Hoc enim facilè in dubium vocamus dum advertimus Peccati Malignitatem , & quàm rarescit apud homines offensae remissio , & quam proni ipsi simus in vindictam . Similiter ut fidem stabiliat Praemiorum & Poenarum post hanc Vitam ; ut illa respicientes alliciamur ad obedientiam , ab istis verò metuentes deterreamur à peccato . Utque his omnibus fidem faceret tum miraculis , tum morte suâ ; Miracula enim maximum sunt Divinae praesentiae testimonium : Quod verò Seipsum morti tradiderit , indicio est sincerè & sine fuco nobiscum egisse . Praeterea evidentissima Demonstratio est Divinae erga nos bonitatis , qui unigenito suo filio non pepercit , ut nostro bono inserviret . Et validissimum Argumentum ad crucifigendum Carnis Cupiditates , & ad subeundam mortem pro fratribus & aliorum commodo . Porrò quod hâc morte suâ Sacrificium fiat ob Peccata , quo Deus se placatum agnoscit , consilium erat infinitae Sapientiae & Bonitatis quo Animae argumenta Diffidentiae à Sanctitate & Justitiâ Divinâ petenti opportunè succurritur , Justitiam Divinam Christi Morte abundè propitiante . Itidem Resurrectio ejus ex Mortuis admodum Rationi consentit ; Omnium enim prius actorum Certitudinem consignavit ; & nostrae Resurrectionis & vitae post mortem possibilitatem demonstravit . Quod verò suscitatus ad Dextram Dei sedeat , & omnes Preces & Gratiarum Actiones per ipsius interventum offerendae Deo sint , & semper apud Deum Causam nostram agat , hoc quoque Rationi consonat ; dum nimirum Deus non solum benevolum erga nos animum notum fecit , sed etiam Fratrem nostrum ipsimet charissimum , nobis amicissimum , ad Dextram suam posuit , per quem alacriter & cum fiduciâ ad Deum accedamus ; Christo interea nostrî gratiâ Deum deprecante , ut quicquid nobis contingit boni , primam suam Originem purè Deitatis Amori debere agnoscamus . Deinde quòd omnis Potestas tum in Terris tum etiam in Coelis illi commissa & credita sit , quódque sit Dei quasi Vicarius , Sanctorúmque & Angelorum Caput , maximè hoc cedit in nostrum solatium , quod qui nos tantopere amet , potestate tantâ potiatur . Praeterea cùm citra Controversiam ●…it esse quandam Politiam & Regimen apud ipsos beatos sanctos & Angelos , cui potius debetur Principatus , quàm Jesu Christo , qui Deus ipse est Humanâ Naturâ Vestitus ? Quod verò aliquando Daemones atque homines vocandi ●…int ad tremendum Dei Tribunal , apprimè convenit ; hujus enim Cogitatio timorem incutiet audacissimo Peccatori , & Judicii solennitas Deum vindicabit ab omni Malignitatis crimine , adeò ut suâ se culpâ & stultitiâ in miseriam lapsum ab unuiscujusque Confcientiâ confessionem extorserit . Quod verò Christus Judex sedeat , nihil ●…ingi potuisset accommodatius ; Nam cum Deus Verendum hoc Judicium exercere nequeat nisi sub specie visibili , quodnam huic Instituto aptius Instrumentum esse potuit quàm ea humana Natura in quâ jamdudum Domicilium suum collocaverat ? Denique quod omnibus inimicis subjugatis , Regnum Patri traderet , neque hoc à Ratione abhorret ; Nam cùm Integrum ejus Munus Mediatorium huic fini destinatum sit , ut Creaturae in peccatum lapsae ad Deum revocentur , & supremâ donentur felicitate ; hujus sanè operis Absolutionem sequi debet Regni sui Determinatio . Quae tamen non ita intelligenda est , quin Jesus Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abinde semper Sanctorum atque Angelorum Princeps , & Caput permansurus sit . Atque ita singula fere Religionis Christianae Capita breviter perlustravimus ; neque iis diutius immorari per vestram patientiam licebit . Quod reliquum est Verbo expediam . Ex dictis liquidò constare arbitror , quam indecorum sit & homine Christiano indignum Religionem suam haurire simul cum Materno lacte , eámque non ingenuae Rationis Disquisitioni , sed Patriae institutis , Educationi , Magistrorum Dictatis , & hujus ●…arinae Praejudiciis acceptam ferre : Adeóque non in veri falsique delectu , sed praeconceptâ Opinione pertinaciter tuendâ omnes animi vires nervósque intendere . Ea quippe haud fides dicenda est aut putanda D●…o grata , quae Originem suam debet inerti potius Casui , quàm Rei ipsius Evidentiae aut Argumentorum momentis ; quinimò post humilem , piam , attentamque rerum pensitationem , in errorem lapsus , potiori Jure censendus est , si non laude , saltem Excusatione dignus , quàm ipsi vel etiam Veritati caecus istiusmodi & fortuitus assensus . Neque secus edisserit Sacra Pagina dum jubemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denique ( ut hortatur Apostolus noster ) parati simus ad respondendum cuilibet , ejus spei , quae in nobis est , Rationem petenti . FINIS . 1 PET. III. 15. — Be ready always to give an answer to every man that asketh you a reason of the hope that is in you . IAm not ashamed of the Gospel of Christ , said the Great Apostle who was bred up at the feet of Gamaliel , and fully instructed in all the Learning both of the Jews and Greeks . Wherefore when the Christian Religion was every where oppressed and despised , when it was a scandal to the Jews , and foolishness to the Greeks ; yet then despising the shame , and undervaluing the Afflictions he should meet withal , I am ready ( says he ) to preach the Gospel to you that are at Rome , among the famous Philosophers and Orators of that City , renowned as well for Arts as Arms. For although there are not wanting some , the Eyes of whose Minds are covered with gross Ignorance and Darkness , yet glorying mightily in the mean while of their own Wisdom who endeavour to expose and ridicule the Doctrine of the Gospel as the greatest Piece of Folly ; nevertheless he that laying aside his Prejudices and Tumultuous Affections , shall weigh the thing it self ▪ in the Balance of a sincere and incorrupted Judgment , will really find the Christian Religion to be the Power and Wisdom of God , wholly agreeable to Reason and worthy of all belief . As therefore the Great Doctor of the Gentiles has given us a rare Example of our Duty ; so the Apostle of the Circumcision in the Words now read , exhorts us , Be ready always to give an answer to every man that asketh you a reason of the hope that is in you , i. e. Be prepared to render an Account , why you are Christians . And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often occurs in the Acts of the Apostles , and in the Epistles of St. Paul , Act. 22. 1. Phil. 1. 7. & 17. 2 Tim. 4. 16. By [ hope ] I understand the Doctrine of the Gospel , in which sense the word is used , Act. 26. 7. That Reason is to be made use of in the matter of Religion . That the Christian Religion i●… so framed that a ●…ational Account may be given of it . That every Man professing Christianity ought to be ready to give a Reason of his Faith. These are the main Observables from this Text of Scripture . That in the choice of Religion , Reason is not to be laid aside , and , That the Christian Religion is such as contains in it nothing contrary to Right Reason , I shall undertake to make good in this present Discourse against Enthu●…asts and Deists . By [ Rea●…on ] I do not mean the Dictates of Pride , Covetousness , Lust , Anger or any other naughty Affection ; for this is that Wisdom of the Flesh which is enmity against God , as well as against Right Rea●…on ; these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imaginations that are to be cast down , and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thought which is to be brought into Captivity to the Obedience of Christ , namely those Reasonings and Discourses which Minister to the Flesh and the lusts thereof . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Natural Man , who receives not the things of the Spirit of God , for they are foolishness unto him , neither can he know them , because they are Spiritually discerned : For this is that Animal Man which is guided only by his sensual Appetite ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as those know well enough who are conversant in the Writings of the Ancients ) signifies that Faculty of the Soul which is adapted to the Body . And he that is such cannot be subject to the Spirit of God , nor Obedient to the Gospel , forasmuch as the things contained there , are mere foolishness to him ; nor can he know them , because they are spiritually discerned , i. e. they are discerned by an humble Mind , composed Affections , clear Light , and Pure , and Internal sense . This is that Wisdom pu●…ed up with Pride and Vain-glory , unto which the preaching of the Cross is foolish●…ess . For the ob●…ure life and ignominious Death of Christ was always counted ridiculous by a Mind turgid , & swell'd with higher Notions and conceits . Lastly , this is that Wisdom of this World , and of the Princes of this World , who are intoxicated with vile Affections , and an Opinionative Knowledge , which God and every wise Man looks upon as foolishness . Such Wisdom and Ratiocinations as these , are not the Off-spring of true Reason , but the Fallacies and Paralogisms of a Mind blinded with lusts . By Right Reason therefore I understand that innate Faculty of the Soul of Man , by which it discerns the Reasons and Mutual Affections of things , and argues , and concludes one thing from another , And now I say that Christian Religion is not contrary to Reason thus understood . There are two usual Forms of Speech pertinent to this occasion , viz. that something may either be above or contrary to Reason . But that we may speak freely and according to the nature of the thing it self ; whatever is propounded to us as matter of belief ought not to be so much as above Reason , unless these words be taken in this Acception , namely , That a thing is so high and remote from common sense , that bare ●…ntellect could not light upon it . There are verily some Articles of Faith which may be said to be above Reason , as to some Modes of the Thing to be believed that are not clearly revealed . Thus for Example , it exceeds the strength of Reason to give an exact Account of the manner of our Resurrection & Glorification , or to make a perfect Description of the Joys and Pleasures of the Future life , or to shew how the three Hypostases are one God , or the Divine and Humane Nature one Christ : But of these things as there is no express Revelation , so neither is there an Explicit Faith required ; And besides , This Obscurity is not a l●…ttle subservient for the begetting and conciliating Reverence and Esteem to the Christian Doctrine . But there is nothing to which an Explicit Faith is required , which so far exceeds Reason , as that it is not able to form any Conception of it . For Faith consists in Assent ; the Assent follows the Judgment , but no Judgment can be made of a thing that is not at all known or understood ; therefore whatever exceeds all Knowledge , must needs likewise exceed all Belief . And he that can persuade himself that he believes a thing that he does not understand , believes he knows not what ; and miserably imposes upon himself with a company of words prettily put together , and giving a great sound , which yet have no Conception answering to them in the mind , and while he dreams of believing some unintelligible Mystery , he only pursues mere shadows of words from which when the veil is withdrawn , all Faith and Sense presently vanishes . But that the Christian Religion contains nothing Repugnant to right Reason , and that the use of Reason is necessary in the Affair of Religion , I shall endeavour to prove by these following Arguments . First , If God should propound any thing to be believed that were Contradictory to Right Reason , one of these four Absurdities ( nor can I think of a fifth ) will necessarily follow upon it ; Either that God can be deceived , or may deceive , or that the Reasons ▪ and Affections of things are not Eternal and Immutable ; Or lastly , that our Faculties are obnoxious to Error when they have the clearest and most distinct Perception of their proper Objects . The first and second of these are contrary to that Notion and Idea of God which we have implanted in our Minds . As for the third , there is indeed a certain Person who asserts the Reasons of things to be contingent and Arbitrarious , and that Blasphemy , Lying , Perjury , nay , a hatred of the Divine Majesty may be reckoned into the Account of Virtues , and become a Worship pleasing and acceptable to God. But good God! What rash and abominable Positions do we hear ! Such as are rather to be buried in Eternal Oblivion , or not to be named without Horror and Astonishment . Search the Ancient Councils , and you shall find no Heresie more deserving an Anathema then this . Nay the very Jaws of Hell could not belch out any thing more detestable and blasphemous . For this robs God of his Wisdom , Immutability , Goodness , and all those other Perfections we attribute to him : It overthrows the Principles and Foundations of all ▪ Discourse ; makes Contradictions become probable ; destroys all Trust and Confidence in the Divine Promises , and banishes all Hope and Expectation of Future Happiness . That all these Consequences do naturally flow from this Principle we have proved elsewhere , and the same will appear very evident to any that shall attentively consider it . The Fourth , That God should plant such Faculties in us as may then deceive us when they most clearly and distinctly perceive their Respective Objects , is contrary to the Divine Goodness and Veracity . Moreover , it is impossible that God should reveal any thing as an Object of Faith , unless we first suppose , that we must give credit to our own Faculties . For nothing can be delivered to us from God , unless it be conformable to some Faculty or other : But and if that Faculty may be deceived when it most clearly and distinctly per●…eives its Object , how are we assured that this Deception may not happen in the present Case , especially wh●…n Reason , the chiefest of our Facultys , clearly and evidently finds that to be false which is offered under the specious Pretext of Divine Revelation ? For this Revelation must be conveyed to us either by the ●…ar , or some other External sense , or else by the 〈◊〉 〈◊〉 : But ought we not much rather to 〈◊〉 that to be an Illusion which is con●…rary to the Principles of Evident and sound Reason , then to ●…ancy that our Reason which is given us of God for a Guide , should be deceived in its clearest and most distinct conception of things ? For if we throw a way Reason , there is no other Directive Faculty , but External sense and its Inclinations , and blind , and uncertain Phansie which is obnoxious to innumerable Deceptions . Wherefore bidding adieu to Reason do we not evidently expose our selves to the Illusion of every Jugling Spirit , who by crafty Tricks shall counterfeit a Divine Power and Assistance ? If therefore Moses ordain'd his Law as a Touchstone to try the Truth of a Prophet , advising his People not to hearken to any who should do Signs and Miracles , if he taught a●…y thing contrary to that Law which he himself had delivered to them from God : Ought not we in like manner to examine all those that pretend Divine Authority , by the Law of Nature and Right Reason , as by an in●…allible and unerring Rule ? ( By the way it is to be noted , that I here speak of incorrupted Reason , freed from all evil Affections and inlightned by the Spirit of God. ) For without the help of this Guide , our Minds perhaps may be filled with a Great Measure of Confidence and Obstinate Persuasion , but can never attain any settled Assurance that they are in the right way . Neither is it any thing to the Purpose , to say that Reason may indeed judge of Humane , but not of Divine Things . For though this be true of Reason darkned with evil Passions , and indubitable in such things as are rather Objects of Taste , and Internal sense , than Reason , yet it is quite otherwise where the Assent of the Understanding alone is required . For whatever is proposed as matter of Explicit Belief , there must in the first place be a Conception formed of it ; but now whatever we can frame a Conception of , there Reason either discovers the Harmony of the Terms of which it consists , and its Agreement with some common Notion , and so pronounces the Thing to be true ; or e●…se it finds the Terms to be contradictory and Repugnant , and that the Thing is Diametrically opposite to some i●…ate Principle , and consequently judges it to be false : Or else it perceives the Terms to be partly agreeing and partly di●…onant , or to have no Relation at all to one another , and from hence affirms and allows the Thing to be either Probable or Possible . And now if any Part either of the Probability or Po●…bility shall be confirmed by some Illustrious Miracle , then Reason adds its Suffrage that it ought to be believed . As for Example ; let us imagine , what is already done , a certain Person compassing Sea and Land , and w●…olly intent upon this very Thing to teach and instruct Mankind in their Duty to God , and to one another , promising Eternal Blessedness upon Condition of Obedience , he himself in the mean time leading a most innocent and inoffensive life , and withal declaring himself to be a Law-giver sent from God , and to have all Power both in Heaven and Earth committed into his hands , and that Prayers and Praises are all to be offered to God through his Mediation : Here is nothing in this that implies a Contradic●…on , or is repugnant with the Principles of Nature , though Reason may be apt to suspect some Pride and Affectation of Divine Glory and Worship to lie underneath . But now when that which is barely looked upon as Possible shall be effected and accomplished by Divine Power , and the Author of this Doctrine inabled to work such stupendious Miracles as never Man before saw , Reason will presently conclude that the Thing it self is very credible . Yet not withstanding if this Per●…on should have taught any thing contrary to the Dictates of Right Reason and introduced either a Pro●…ane and im●…ious Doctrine , or countenanced a licentious , and disorderly way of living , and that he might the better persuade us to these things , should have gone about to confirm his Divine Mission by Miracles , our Reason would immediately have suggested , to us that he was an Impostor and Deceiver ; because nothing can be 〈◊〉 by God , or by any Person commissionated by him , which is contrary to the Law of Nature or Right Reason . And though it may be urged , that it is contrary to the Divine Veracity to bear Witness to a lie , and therefore whatever is grounded upon the Credit of Miracles ( since these are the only visible signs of the Divine will ) must of necessity be supposed to derive from God ; yet because I cannot be assured whether these things may not be permitted for a Tryal , or for some other end unknown to me , yet agree●…ble to Divine Wisdom , I should rather d●…strust this way of Reasoning , then admit any thing from the Authority of this Argument as Divine , which contradicted the clear Principles of Nature . 2. A Second Argument : The Nature of Man is so framed that it cannot yield Assent to any thing without the Conduct of Reason . Which that it may more clearly appear we shall borrow some few things hugely suitable to our present Purpose from the Famous Lord Herbert in his Book of Truth . According to his Opinion therefore there are four Faculties by which we come to the Knowledge of things ; Natural Instinct , or that Faculty which di●…cerneth Common Notions , Internal Sense , External Sense , and Discourse . From whence may be collected this great Truth , more valuable then whole Volumes written concerning the Sou●… and its Facul●…es ; That which 〈◊〉 be known , neither by Natural Instinct , Internal Sense , External Sense , nor by Discourse , cannot any way be proved properly true . Now since these are Faculties , and that whatever is propounded to be believed ; must necessarily correspond and be conformable to some one of these , Reason affirms that to each of them being rightly d●…posed , cre●…t is to be given , viz. to Natural Inst●…t , to Inte●…nal and Ex●…nal Sense . Moreover Reason it self ( according to its proper Office ) making use of the 〈◊〉 of the aforesaid Faculties , and relying upon first and self-evident Principles , summons Discourse , and deduces Conclusions . Natural Instinct is always to be believed ; but sense , as well External as Internal , may sometimes be deceived , and therefore sometimes deserves Credit , and at other times not ; to discriminate and discern the Differences of which is in the Power of Reason alone , there being no other Faculty to preside in this Case . From whence it follows : First , That the Mind cannot assent to any thing where Right Reason , or at least some shadow of it , does not give a preceding light ; And then , That Christian Religion requiring Faith , cannot force or compel assent against the Dictates of Right Reason . But against these Clear and Natural Sentiments the Enthusiasts importunately urge the Spirit , and indeed every man will pretend the Testimony of the Spirit t●…at he may not seem to be less favour'd of God then others . If we demand how they know the Testimony of the Spirit , they Answer , After the same manner as we discern the splendor of the Sun , by its own proper light . But we insist further ; That witness which the Spirit bears to it self , is it a strong and obstinate Persuasion , or an Ecstatical Joy , or a kind of Zeal and Fervor of Mind ; or Lastly , a clear and savoury Persuasion of the Dignity and Excellency of those things that are revealed ? If this last , it is very consentaneous and agreeable to what we have already spoken : But as for the other particulars , it is very well known what an Innumerable company of Men there have been , who upon such like grounds have very pertinaciously affirmed themselves to be compounded o●… Glass , or Butter , to be Dogs , Cats , Kings , Emperors , Popes , the Paraclete , the Messiah , the last and greatest Prophet , the Judge of Qu●…ck and Dead , nay , even God himself . And we find most of these to have been actuated with an Excess of Joy , and transported with a seemingly Divine Fervor . All which Effects are so far from the Inspiration of the Holy Spirit , that they are no better then Frenzies and Symptoms of Melancholy , and derive their Original from no higher Principle then the undue Fermentation of the Blood and Spirits , and chiefly from that Melancholy which above all other disposes the Minds of Men to fancy Divine Influxes and Illuminations For this ( as Aristotle affirms ) is wont to produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore to be too easie and credulous in believing an obstinate Persuasion or strong Imagination , whether there be a mixture of exultancy or zeal with it , would argue a great want of Caution and Circumspection : But we are to note especially , where our Internal Sense is so obnoxious to Error , That the Suffrages of other Faculties are first to be obtained , upon whose refusal it behooves us at least to suspend our Assent . But that we may not seem to derogate from the Holy Spirit , we may ●…itly here suggest what mere Nothings we are , and how little it is we can do without his help , so that there is no Man whatever that can come to Christ without the supervenient Assistance of Divine Grace . And as this is clearly attested in the Sacred Scripture , so it is no less Consentaneous to Reason ; forasmuch as this is a most certain Truth , that 't is a great Vanity to dispute against Sense and Experience . And though some one ( as 't is reported of Zeno ) should go about to prove there is no such thing as Motion , and should endeavour by subtilty of Argumentation to banish Quantity , Matter and Time out of the Nature of Things , yet he could never induce any sober Person wholly to distrust his Eyes and Hands . By the same Reason , since every Man finds his Senses highly gratified with that Pleasure flowing from External and Mundane Objects , and yet not to be alike affected with things of a higher and nobler Nature ; how much resistence soever he may make by Virtue of the Counsels of severer Reason , and strive to alienate his Mind from those ▪ as things less comporting with the Dignity of his Nature , yet he will be no more able to reclaim himself , then the Arguments of Zeno were able to move Diogenes . Moreover , so long as that brisk and lively rellish of sensual Pleasures draws away the Mind , it will not be at leisure to attend to the so●…t Whispers of that gentle Monitor within . Or perhaps it will easily slop its mouth , or at least allure it to its own side : For we are led by Sense ▪ either External or Internal , not by dry and insipid Reason , which gives much what the same Account of the Delights of a Spiritual life , as a blind Man would do of colours . And doubtless it would be but lost labour to teach a blind Man how pleasant a thing it is to behold the Sun , and to enjoy the benefit of the Light , and recreate himself with the Variety of Objects . It is only the Eye that is sufficient to make such a Demonstration of these things as may affect the Mind . You can never persuade a Man that is a perfect Slave to his Pleasures that there is any greater Delight and Satisfaction in Understanding the Reason of a Mathematical Demonstration ▪ then there is in Wine or the Caresses of a Mistress . For if they were not bashful in declaring the Sentiments of their own Minds , it would soon appear that the Reason of all Mankind is subjugated to the Imperious Dictates of present sense . And unless God so affect our Minds , as that on the one hand they may find some allay & uneasiness in these Terrestrial Pleasures , and on the other give them some Prelibations of the sweetness of things Celestial , it can hardly be , that we should either be weaned from those , or very much desirous of these . I add moreover , that to render our selves obedient to the will of our hea●…enly Father , is the only plain and easie way to the attaining a true Knowledge and Vital Sense of Divine Revelations . For heavenly things are not otherwise to be known but by such an in ward rellish and affecting light as Divine Grace usually imparts to defecate & humble Minds . And further , to admonish ▪ them that are going astray , to illuminate the Eyes of the Mind , to strengthen the Faith ▪ and to fix and impress the Arguments of Godliness upon the Soul , which otherwise would be driven away with the least Wind of a Temptation ; these and such like things we owe to the Be●…ign Influence of the Holy Spirit ; All which we readily acknowledge to descend from Heaven by that Congruity they retain with that Divine Principle the only remain of God in us . But if we discharge this Criterium of Truth , and subject our Reason to the Conduct and Guidance of prevailing Phansis , we must bid adieu to all Religion but that which under pretence of Divine Insp●…ration is nothing but the Result of 〈◊〉 , and the feculent steams of the Blood. Thus all Religions will be alike ; For by ▪ what Argument shall the Excellency of Christianity appear above 〈◊〉 or Gentilism , when the use of Reason is laid aside ? But that we may not spend time in Ambiguity of Words , we must know , T●…at nothing is perceived by us but the Operations 〈◊〉 our 〈◊〉 , and there●…re the Spirit as 't is a Principle of Knowledge in us , is either Internal Sense or Reason ; for these are the only Faculties ( unless we will add Natural Instinct ) capable of being inlightned with the Beams of Divine Light. To return therefore from whence we have digressed ; since our Internal Sense is so slippery and fallacious , that Man that shall hearken to its Testimony against the Voice of all his other Faculties , must be a Person of a very Imprudent and Temerarious Belief . But you will say , We grant indeed that it appears from this Argument that nothing can be believed without Reason , but it does not follow fro●… hence , that the thing to be believed is not contrary to Reason ; because we ought to credit a Divine Attestation , though the matter attested be never so much Contrary to Reason : For it may happen that Humane Understanding may thenErr , when it seems most of all to make use of Reason . But it were Impious to imagine that God who is most wise can be deceived , or being most Veracious can deceive . It is confest that nothing could be spoken truer ; for no Man is so incredulous or self-conceited , but he will presently give credit to Divine Attestation : But the Question is how we shall know when a thing is confirmed by Divine Testimony ? Will it appear from Miracles alone ? We shall find Pythagoras , Apollonius Tyanoeus , who endeavoured by Magick to keep up the Credi●… of decaying and sinking Idolatry was famous for these ; whose Contemporaries durst oppose him to Christ , as may appear from the Books of Hierocles and Philostratus written of this subject . I might likewise introduce the Magicians of both Worlds , all which have acted diverse things exceeding the Powers of Nature , only by Demoniacal Assistance . If any one therefore shall pretend a Divine Commission , there are Three things which he ought to prove his Authority by : Miracles , Holiness of Life , and a Doctrine worthy of God , and every way useful to Mankind . If he bring all these things , he is to be believed as sent from God. But it no way comports with Divine Goodness and Veracity to bear witness to a Falsehood , or to expose men in things of the Greatest moment to an Everlasting and inevitable Delusion . Wherefore we are not only to look at Miracles , but at the Life and Doctrine of the Person who pretends them , to gain to himself the Belief of Divine Authority . To this purpose our Saviour made use of an invincible Argument against the Pharisees , who objected to him that he cast out Devils by the help of the Prince of Devils , viz. That a Kingdom divided against it self is brought to desolation : Therefore since he both by his Doctrine , and the mighty works that he did , set himself wholly to pull down and overthrow the Kingdom of Satan , it could not be that he should cast out Devils by the Assistance of Satan . Therefore to make up a Right Judgment concerning a Divine Testimony , the matter it self which is attested ought to come into Consideration , which if it contain any thing contrary to the setled Principles of Nature , those Miracles are not to be looked upon as Divine , but as Diabolical Delusions . The Beroeans were commended by the Spirit of God to be more Noble then those in Thessalonica , i. e. of a more ingenuous and pliable Temper , in that they searched the Scriptures , whether those things spoken by Paul and Silas were so . Why should not the same Commendation belong likewise to us , if we put to a severe Scrutiny & Trial whatever is deliver'd to us by any Person for a Divine Law ? 3. A third Argument may be drawn from the Nature of Religion , which ought to be matter of Choice and Delight . But now it is impossible that any one should please himself in that which is contrary to the Principles of his very Nature . And indeed to know Conclusions themselves , unless we likewise are ascertain'd from what Principles they flow , yields but a slender Delight to the Understanding : As the Pleasure of a Mathematical Genius results , not from having Geometrical Problems as undoubted Axioms by Heart , but ●…rom the being able to comprehend their Demonstrations deduced by a long Series of Propositions . Wherefore it is most agreeable to the Divine Goodness so ●…ar to indulge and have regard to the Nature of Man under the Gospel , that he may find the Harmony and Agreement of those things with Reason , which are propounded to him as Objects of Faith. For here lies the Principal Difference between Mankind and Bruits , in their being capable of Religion . And it is a thing abhorrent from all Reason , that that which is most Natural , and the sole Propriety of Man , should yet be contradictory to his own Faculties . Can it be imagined that God intended to perplex Humane Intellect with inexplicable subtleties ? Or is any thing the more excellent and Venerable , because it exceeds all Understanding ? Is he to be deemed the fittest subject for Religion , who is most Bigotical and carelesly credulous ? Are we to put off Humane Nature that we may become Religious ? Surely to entertain the least suspicion of such a thing were the very Reproach of all Religion : Such ought to be every Man's Judgment of his Religion , that it contain nothing in it absurd , unbecoming , or Repugnant to Right Reason ; for what a shame were it for Religion to be afraid of the Tribunal of Reason ? I have always looked upon that Religion most worthy of my choice , which comes off Victorious when called to the Bar of strictest Reason . Wherefore should a Gracious God bestow upon us the Faculty of Reason , if we must not suffer it to do its Office when our concern is most in Question ? Or what other Faculty is there left by who●…e conduct we can search into the Truth of Religion ? If we once forsake the Guidance of Reason must not all Religion be owing either to Education , Superstition or some Fanatical Impulse ? But you will say , our Reason since the Fall is too much darkned , and therefore we are not competent Judges of Divine things . But are the faint and more languishing Rays of the declining Sun therefore contemptible , and to be reputed Darkness , because we are deprived of his Meridian and more Exalted Light ? Must he whose Eyes are somewhat dull , be therefore accounted stark blind ? Or must we quite shut our Eyes , because they want the sharpness and Perspicacity of Eagles ? Is not Religion of such a Nature as requires our greatest Care and Diligence , as of a thing of the highest moment , and in which to have erred were our greatest Infelicity ? And to what Purpose were our Faculties given , if they be of no use in those things wherein we most need them ? Shall another Judge for us ? Or shall the Understanding of another direct my will ? Shall I fee with other mens Eyes ? Or walk only by the light that another carries before me ? Shall I mortifie my irregular Affections with Arguments that I do not understand ? Or govern my life by the mea●…ure of another Man's Principles ? Are not all these things to be done by a Man 's own proper Judgment , Intellect and Light ? And can this be effected without the use of Reason ? Nay further , is there need of any other Faculty in the choice of Religion , and such Principles as tend to the Regulation of Life , but only of Reason ? Religion is a free and ingenuous thing , that forceth none , but Captivates the Understanding with its own solitary Beauty & Pulchritude . And he that thinks otherwise falsly accuses Religion & introduces Superstition into its Place . 4. A Fourth Argument I take from the Nature of Right Reason ; from whence arises a clear Demonstration , that no Divine Revelation can be contrary to it . For the Souls of Men are derived from the D●…vine Mind , and Right Reason is of a Celestial Original , framed after the Image of Uncreated Wisdom and Knowledge . It is a certain Beam or Ray of the Intellectual Sun , bearing the Resemblance of Primigenial light . For Divine Wisdom is nothing else but a steady Comprehension of the Idea's of Things , together with those Reasons , A●…ections , and Mutual Relations whether of Concord or Discord , which Immediately slow from the Nature of Things themselves , as Relations po●…ito fundamento & termino . And the Divine Intellect does intimately penetrate and behold at one view these Affections together with the Idea's of the Things themselves and discerns their Order and Reciprocations . Now what is this but fixed and stable Reason looking upon the Reasons and Connections of all things at once , and as it were with an Unmoved Eye ? Whose express and accurate Resemblance is Right Reason engraven on Humane Minds , which though it cannot know and lay open all things , and their respective Reasons , by one single Act , yet it explicates and unfolds them successively and in order . Moreover , we have a clear and distinct Perception of the Consent or Discrepancy of so many of these Idea's and Reasons as we have an Entire and Comprehensive view of , and accordingly undertake either the Probation or Refutation of one from another . Wherefore Humane Reason does truly imitate and express Divine Wisdom , with this only Difference , that what she comprehends at once with one single Act , Reason deduces by many and operose Consequences . That God should therefore reveal any thing contrary to Right Reason , is alike impious as to suppose him to be a Liar , and to contradict the internal Conceptions of his own Wisdom . For Right Reason and Divine Wisdom give the same Judgment of things , and if Humane Understanding shall at any time determine otherwise , that must not be looked upon as the Fault of Reason , but of Ignorance . Therefore if any thing propounded under the Plausible Name of Divine Revelation shall seem to contradict Reason , I ought to suspect that I do not fully conprehend the meaning of it , and therefore must insist upon a further search , and resolve that God intended that to be believed , which should be most consonant to the Principles of Nature . Nevertheless I would not have Humane Understanding arrogate too much to it self , nor rashly attempt to condemn presently that which exceeds its Capacity . For if the chiefest Part of those things which are delivered and consigned by Divine Testimony , be worthy of God , and Consonant to ou●… Faculties , as to other things we ought to yield an implicit Faith to Divine Revelations , though they seem otherwise to clash with Reason , yet to give our Assent to them , at least according to the sense of the Spirit of God , although what that is , we cannot yet so fully understand . 5. A Fifth and last Argument shall be drawn from the Nature of the Christian Religion it self . And first of all as to its Precepts , their Purity , sanctity and usefulness , both as to particular Persons , and also the Publick , are so clear to every attentive and considerative Man , that it would be altogether super●…luous to go about to evince their Agreement with Reason : More especially when the thing it self is so fully made good already by the learned Dr. Hammond . From hence it likewise follows , That the Promises and Comminations in Religion are extreamly agreeable to Reason , forasmuch as they are a kind of Hedge and Security for the Precepts contain'd in it . And though these three Parts of Christianity do far excel , yet they are not wholly different from other Religions that have taken place in the World , especially among the wiser and more Philosophical Pagans , who set the Precepts of Morality at a high Pitch , and also held the Doctrine of Rewards and Punishments after this life . So that whatever may be said in Vindication of the Ancient Piety and Wisdom , may with greater Reason be spoken in behalf of Christian Religion . For even the most profané and Atheistical Wits upon reading the Holy Scriptures have confessed that they contain in them the most excellent Precepts of Piety and Virtue . Therefore I shall choose rather to discourse briefly of Christianity under the Notion of a Determi●…ate Religion different from all other , that its Conformity with Right Reason may from hence likewise be made apparent . First , therefore , What can be thought more agreeable to Reason then that God should intrust some certain Person with the Office of teaching and instructing Mankind in the Discharge of their Duty to him , and to one another ? For the Degenerate Offspring of Adam are hugely ignorant of their Duty ( whence so many ridiculous Rites of Superstition have been observable throughout all Ages ) and very much need a Teacher . And besides they are obstinately and wilfully bent upon the Lusts of the Flesh , and for this Reason want such a Law-giver as may Cause a Veneration and Fear in them . And that this Legislator should be a Person of an unspotted and blameless life is very congruous , both that he may be a Pattern and Example to us , and likewise beget a Reverence and Esteem of his Doctrine . That he should be conceived by the Power of the Holy Ghost in the Womb of a Virgin without the concurrence of Man , is an excellent provision for a higher Esteem and Valuation of his Person , being separated from Humane Defilements , and the Ordinary Course of Nature . That he should be intimately united to the Divine Nature , and so truly and properly God , adds the greater Majesty to what he should deliver . Nor could God signifie his will in a way more agreeable to the Nature of Man ; for he cannot appear to us but under some Corporeal Veil ; and what more fitting Mansion or Covering then our Flesh ? Why may not God make use of some one of us ( as the Soul doth of the Body ) as an Instrument by whose Intervention he may discover his Mind to us ? Here is nothing either Contrary to Reason or hard to be understood . For why should the Conjunction of the Deity with the Nature of Christ more trouble the Understanding then the Union of the Soul with the Body ? For the higher and more exalted Nature any thing is of , with the greater Facility may it insinuate and derive it self . But though this Person be so illustrious , yet it seems Reasonable that in reference to this Bodily life he should be of mean Quality and obscure Condition , obnoxious to the same Evils and Infirmities , to which we our selves are exposed : For so we shall have mighty Incentives to the Love of God , and Patient bearing of Afflictions , when we see the most Innocent Captain of our Salvation , suffer fo much upon our Account . Besides , that it is an Argument of the greatest Trust and Confidence in our Lord and Saviour , who being himself made perfect through sufferings , knows how to succour and relieve those that are oppressed under them . Moreover we may reasonably expect that God should give us some greater certainty of Eternal and Immortal life , then what was found among the Heathen , who spake very doubtfully of it ; as likewise that we should be more fully assured of the Resurrection of the Body , without which the Happiness of Man cannot be Compleat : And how ready God is to Pardon Sinners upon a true Faith and Repentance ; for this we are apt to doubt of when we consider the Malignity of Sin , our own proneness to Revenge , and how rare a thing it is to find forgiveness of a fault amongst men . In like manner , that he should establish the Belief of Rewards and Punishments after this life ; that by looking up to those we may be allured to Obedience , and out of fear of these may be deterred from sin . And that he should gain credit to all these things both by his Miracles , and by his Death : For Miracles are the greatest Testimony of Divine Presence . And in that he yielded himself up to Death , it is a Great sign of the Truth and Sincerity of his dealing with us . Besides , It is a clear Demonstration of the Divine Goodness towards us , who spared not his own Son that he might do us good . Nor can there be a stronger Argument to move us to Crucifie our Lusts , and to lay down our lives for the Brethren . But that our Lord by his Death became a Sacrifice for sins , by which God declared his Placableness , it was a design of Infinite Wisdom and Goodness to relieve and succour the Soul under the Arguments of Despondency and Distrust , which it fetcht against it self from the Holiness and Justice of God , the Death of Christ for that very End propitiating Divine Justice . His Resurrection from the Dead is likewise very Consonant to Reason , being an Ample Confirmation of his past Actions , and also a Demonstration of the Possibility of our Resurrection and Return to Life after Death . But that after his Resurrection he was exalted at the Right hand of God , and that all Prayers and Praises should be offered to God by his Mediation , and that he always makes Intercession for us , this is likewise very agreeable to Reason : For hence God not only makes known to us his kindness and Good-will , but has placed our Brother at his Right hand , a Person most dear to him , and most tenderly affected towards us , through whom we may with cheerfulness and full trust make our approach to God ; Christ in the mean while deprecating God in our behalf , that we should acknowledge whatever Good befals us to proceed wholly and purely from the love of God. And then in that all Power both in Heaven and Earth is committed into his hands , and that he is Gods Vice-gerent , and the Head of Saints and Angels , it is a great Comfort to us , because it is he that so dearly loves us who is possest of such mighty Power . Moreover since there is without Dispute a certain Polity and Government among the Blessed Saints and Angels , whom can we imagine to have better and greater Right to this Principality than Jesus Christ , who is God clothed with Humane Nature ? And that both Devils and Men are sometime to be summon'd before the dreadful Tribunal of God , is very Consentaneous ; for this very thought will strike Terror into the most daring Sinner , and the Solemnity of the Judgment will vindicate God from all Suspicion of Malignity and Injustice , because every Man's Conscience will testifie to him that his Misery proceeds from his own wretched Folly. Nor can any thing be imagined more proper then that Christ should be appointed Judge ; for since God cannot execute this solemn Judgment but under a visible shape , what fitter Instrument can there be for this Purpose , then that very Nature in which long ago he has taken up his dwelling ? And lastly , 't is no way discrepant from Reason , that having subdued all his Enemies , he should deliver up the Kingdom to his Father : For his Mediatory Office being designed to this Purpose , that lapsed Man may be recovered to the Life of God , and invested with endless Happiness ; upon the perfecting this work , the Determination of his Kingdom ought to follow . Which yet is to be understood after this manner , viz. That Jesus Christ , God-Man shall from thence , and for ever continue the Prince and Head of Saints and Angels . Thus we have briefly run through the several Heads of Christian Religion , and shall not further trespass upon your Patience . What remains I shall dispatch in a Word . From what hath been already said it appears clearly indecorous and unworthy of a Christian to draw in his Religion with his Mothers Milk , and to attribute his receiving it , not to the Ingenuous Disquisition of Reason , but to the Laws of his Country , his Education , to the Dictates of some learned Man in whom he has an Implicit Faith , and such like Prejudices as these . And in Conclusion , makes it his whole business pertinaciously to defend it , not upon a due choice and difcernment between Truth and Falshood , but upon some preconceived and prejudicate Opinion . Whereas that is scarce worthy the Name of Faith , nor grateful to God , which owes its Original rather to some dull chance , then either to the Evidence of the thing it self , or the weight of the Arguments for it . Nay certain it is , that he who after an humble , pious , and attentive weighing of Things shall yet fall into Error , is upon better grounds to be judged if not worthy of Praise , yet at least of Pardon , then he that shall blindly and fortuitously assent , though to Truth it self . To which the Holy Writings bear witness , by commanding us to search the Scriptures ; to prove all things ; and to examine and try the Spirits : And as our Apostle exhorts us , to be ready always to give an answer to every Man that asks us a Reason of the ●…ope that is in us . The End. ANNOTATIONS Upon the forogoing DISCOURSE . THe Pious and Excellently learned Author of this Discourse , being himself so Great a Master of Reason , made it his whole Business to imploy his Great Parts for the Honour and Advantage of Religion . He was a well instructed Scribe for the Kingdom of Heaven , and as a Faithful Steward of the Mysteries of God , brought forth out of his Treasures things New and Old. And finding Christianity attackt and assaulted by Deists and Enthusiasts , he resolutely came in to her Aid and Assistance , and by invincible Arguments hath made Good both the use of Reason in Matters of Religion , and that Christianity contains nothing in it contrary to the Laws and Inscriptions of Right Reason . Upon this Foundation the whole Discourse is setled and grounded , on which I here offer such Annotations as may best serve to illustrate and confirm that high Sense and great Reason our Ingenious Author hath curiously and with most accurate Judgment drawn together . Pag. 3 , 4. What ever is propounded to us as matter of Belief , ought not so much as to be above Reason . ] There are some who out of stupidity rather then a due Veneration of Religion , make the choicest of its Articles so incomprehensible as to be elevated above Reason , that is , in their sense , such as of which Humane Intellect can have no Conception : Then which certainly nothing can be more derogatory to that Sacred Oeconomy , which the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of God hath set on foot , nor give greater Ground to the bold Cavils and Pretentions of Enthusiasts and disguised Atheists . As if there were no other design in the Christian Religion but to amuze and puzzle Humane Understandings , by propounding a Company of intricate and perplexed Riddles , of which we can have no Apprehension , but must believe them merely because they are unintelligible . For certain it is , that whatever is in its own Nature unconceivable can be no Object of Humane Understanding , and consequently can be no Object of Faith. And it were a vain and ridiculous Thing to tell us that God reveals unconceivable Mysteries to us , to convince us of our Emptiness and Nothingness : For Christian Religion makes its ultimate End to be the Perfection of Humane Nature ; Now that which is wholly and absolutely above Reason is likewise unintelligible , and what is so , can in no sense be said to advance and better the Faculties of Man , and perfect his Nature . 'T is true , in this sense , and in no other , we may admit a thing to be above Reason , that is ( as our excellent Author speaks ) because bare Intellect could not light upon it . For the whole Frame and Contexture of Christianity shews a Wisdom exceeding that of Angels as well as Men , but yet now it is manifested and revealed to us , there is nothing in it unconceivable , nor any one Article beyond the Power of a Rational Soul to have , though not a full , yet a clear and distinct Idea of . The very Notion of God implies Incomprehensibility in it , yet notwithstanding a Rational Mind may have a very evident and clear Conception of his Nature . And that which dazles our Eyes with such an amazing lustre in Christianity , that is , the Doctrine of the Trinity , was not thought either unintelligible or irrational by the wise●… and most learned Pagans , though such is the Profoundness of the Mystery , that Humane Understanding could never have fall'n upon any such Thing without a Divine Revelation . Therefore what the best of the Pagans discoursed of it , was but a Communication of that Doctrine which had been received by Tradition from the first Ages of the World , and was made known to them by Supernatural Revelation . The same we may say of all other Mysterious Points in the Christian Religion , that being revealed , they bear a pleasing and agreeable Harmony with our Reasons , and do intimately correspond with something in our own Minds . Pag. 4. This Obscurity is not a little subservient to beget and conciliate Reverence and Esteem to the Christian Doctrine . ] The Christian Religion has this in Common with all other Mysteries , that it hath a Veil drawn over its more recondite and hidden Doctrines , partly that it may not be prophaned and exposed to contempt by every common Eye ; and partly to whet and sharpen the Industry of Capacious Minds to a diligent search and inquisition after such inestimable Treasures . For as the Initiati in the Mysterious Rites both of Greeks and Egyptians , were first to undergo a due Purification of themselves before they were admitted to the Presence and Fruition of the worshipped Deity ; so does Christian Religion declare its end to be the perfecting Humane Souls , and at last conducting them by an orderly P●…cation both of Body and Mind into the Sacred Adytum to enjoy the Presence of God in the highest Heavens for evermore . Hence Christianity as it is a Mystery , so in opposition to the prophane Rites of the Heathen worship , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery of Godliness , 1 Tim. 3. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine according to Godliness , 1 Tim. 6. 3. And it is very decorous and becoming the Wisdom of God , to hide and conceal the choice Doctrines of Christianity as precious Treasures , behind a Cloud , that they may not be the too easie Purchase of every dissolute Person , and that Religion it self may not be contemned and disesteemed by supposing it to have nothing Venerable and excellent in it . But as the Spectators at the foot of the Hill behold no greater Beauty and Comeliness in the Face of our Saviour then in other men , but when he ascended the Mount his Countenance appear'd to those that were capable , with a Brightness and Lustre far surpassing that of the Sun : Thus it is with his Doctrine ; while we converse only below , and our Eyes are filled with Dust , and our Minds swell'd with the Lusts and Vanities of the World , we see no more Excellency and Beauty to command our Veneration and love in Christianity then in other things : But if we would ascend up to the top of the Mount by a due Purification of our Spirits , by Mortification of our irregular Appetites and by Assimilation of our Minds to God , we should behold admirable Glories , and be enravished with the Pulchritude of the transfigur'd Face of Jesus . For the Secret of the Lord is only with them that fear him . Pag. 5. There is a certain Person who asserts the Reasons of Things to be contingent and arbitrarious . ] The Person intended here was Szydlovius who in a Treatise intituled , Vindicioe Quoestionum aliquot difficilium & controversarum in Theologia , printed at Franeker , among other things lays down such Positions as these , Quoeritur ( inquit ) An detur aliquid antecedenter bonum ad Voluntatem Dei : Sive , An res sint ideò justoe & bonoe quia Deus eas vult , vel , An ideò eas velit quia justoe sint ? Negatur dari aliquid antecedenter bonum ad voluntatem Dei , & Affirmatur Res ideò esse justas & bonas , quia eas Deus vult ; non contra , ideò eas velle Deum quia Justoe & bonoe sint . And afterwards he thus goes on , Objiciet quispiam : Ergo sic Deus poterit imperare Blasphemiam , Perjurium , Mendacium , &c. quod absurdum Videtur . Resp. Etiam in illis quoe ad cultum Dei pertinent , nullo a●…o modo homines obligantur nisi ex proecepto & per legem . Si enim Deus voluisset , tum potuisset alium Cultum vel modum Cultûs jubere sibi proestari . Itaque etiam ista quoe ad Cultum suum pertinent , Deus liberrimè proecepit , & quidem ut potuerit aliter proecepisse : ideóque ex Hypothesi tantùm Mandati Divini ista sunt vitia . Et videtur hîc proesupponi , quasi Mendacium & Blasphemia afficiant Deum aliquo modo , quod prorsus falsum est . Certum igitur est Deum potuisse contrarium modum cultûs sibi jubere proestari . Which execrable Positions our Author out of that tender and delicate sense he had of Truth , and mighty Zeal for the Honour of God , did justly detest and abominate , and therefore set himself to confute such Blasphemous Assertions as these in a short but exceeding Compact and Rational Discourse , which since his much lamented Death has been Published by the Title of A Discourse of Truth , and is now reprinted with another useful Discourse of an Ingenious Person with Annotations upon them both . To which for full satisfaction and Prosecution of the Heads here mentioned I refer . And shall only transcribe what I find concerning this Subject in a Philosophical Poem . If God do all things simply at his Pleasure , Because he will , and not because it 's Good , So that his Actions will have no set measure ; Is 't possible it should be understood What he intends ? I feel that he is lov'd Of my dear Soul , and know that I have born Much for his sake ; yet is it not hence prov'd That I shall live , though I do sigh and mourn To find his Face , his Creatures wish he 'll slight & scorn . When I breath out my utmost Vital Breath , And my dear Spirit to my God commend , Yet some foul Fiend close lurking underneath My serious , humble Soul from me may rend : So to the lower shades down we shall wend. Though I in Hearts simplicity expected A Better doom ; sith I my steps did bend Towards the Will of God , and had detected Strong Hope of lasting Life , but now I am rejected . Nor of well Being , nor Subsistency Of our poor Souls , when they do hence depart : Can any be assured , if liberty We give to such odd thoughts , that thus pervert The Laws of God , and rashly do assert That Will rules God , but Good rules not Gods will : What e're from Right , Love , Equity doth start , For ought we know then God may act that ill , Only to shew his Might , and his free Mind fulfil . Pag. 5 , 6. That God should plant such Faculties in us as may then deceive us , when they most clearly and distinctly perceive their respective Objects , is contrary to the Divine Goodness and Veracity . ] 'T is tr●…e , if God were such an Arbitrary Being whose sole Will were the Rule and Measure of Goodness and Justice , as the forecited Author contends he is , it is utt●…rly impossible we should have any certainty of the clearest Truth , not so much as that Three and Three make Six , because we can never be assured that this Arbitrary Omnipotent Deity did not purposely make the Frame of our Souls so , as that they should then be deceived when they have the clearest and most evident Perception of things . Therefore that Acute Philosopher Des-Cartes committed a great over-sight when he would have us doubt of the Truth of those Things whereof we have the clearest Evidence and Demonstration ; becau●…e till we come to the Knowledge of a God we cannot be certain that our Faculties are not false and imposturous ; for we have no way to come to the knowledge of God , but by our Faculties . And therefore this were , 1. To condemn us to an Eternal Scepticism from which there is no possibility of ever extricating our selves . 2. It is a Ridiculous way of Argumentation to prove the Truth of God's Existence ●…rom our Faculties of Reason and Understanding ; and then to prove the Truth of those Faculties from the Existence of God. 3. There being nothing more Immediate to us , nor any thing whereby we can conclude more certainly a thing to be true then by our own Faculties , if the Truth of our Faculties is to be proved by any thing , it is evident , it is to be proved by our Faculties themselves , but this were also a ridiculous circular Demonstration , to prove the Truth of our Faculties , by the Truth of our Faculties . Whence it necessarily follows that we are only to suppose our Faculties to be true , it being Impossible for us to prove them to be so . But to be above this Pitch is the Priviledge only of the Eternal Mind , or of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only wise God , as our Faculties if rightly cultivated suggest unto us , & the Apostle does admonish us . That therefore was the main slip in Des-Cartes that he was not content to suppose our Faculties to be true , but he would prove them to be so , when he was destitute of all Argument for it , but the Truth of the Faculties themselves . But some Philosophers bring the business to a closer pinch , as they conceive , by supposing the very Essence of Truth to be clear and distinct Perceptibility , insomuch that not Omnipoteuce it self , much less Casualty , can bring to pass that what is false should be clearly perceived to be . But these otherwise witty and learned Contemplators do not consider , That Truth is a Thing antecedent to Perceptibility , which respects the Perceptive Intellect , and is in it self nothing else ( I mean Eternal Truths ) but the necessary Coherence or Incoherence of the Terms of which the Truth it self doth consist . And therefore Perceptibility cannot be the Essence of Truth . I speak here of Truth in the Object , not in the Subject , as our Author has distinguished in his Ingenious Discourse of Truth ; which no Intellect Perceptive or Conceptine makes , but finds in the Intellect Exhibitive , as his Annotator has also observed : Insomuch that the Divine Intellect it self quatenus Perceptive or Conceptive is not the A●…thor of Archetipal Truth , but quatenus Exhibitive . Moreover , though clear and distinct Perceptibility were the very Essence of Truth , whenas indeed it is only a Relative Mode thereof , what is this to our Perceptive Faculty , till it come to a clear actual Perception , and what is this but a strong Cogitation that I clearly and distinctly perceive a thing ? But that many have been mistaken when they have had such a strong Cogitation is indeed the known Disgrace of Speculation and Philosophy . Whence it is manifest , when they say that Omnipotence it self cannot bring to pass that what is false should be clearly perceived to be , that the Word [ perceived ] is fallaciously abused , to a sense beyond the Capacity of the present Circumstan●…es , as if it signified [ really to find ] whenas it only signifies , strongly to think we clearly perceive a Thing to be . Which many have and yet have been in a mistake ; and this by Casualty . What then cannot Omnipotence do in this kind , if it would ? But supposing our ●…aculties to be true when all Moral diligence has been employed to fit them for use ( and none but a Humorist will then call into Question their Verdict , when they clearly discern a thing to be ) the Existence of God and his Attributes being plain to us , we have a further Assurance , we having such an Author of our Being , that he gave not our Faculties to abuse us but to inform us faithfully of all Truth necessary and useful for us , so that what is clear to them is really true . Which is the Assertion of this our Learned and Pious Writer without any Cartesian Fetches and Ambages . And lastly , we may note by way of Overplus , That clearness and distinctness of Perception in the Intellect Perceptive or Conceptive , is not the Right notion of Truth , but the Conformity of the Perception or Conception with the Thing conceived , which is Truth in the Object ; and that therefore in false Opinions the Perception of the Intellect is not only obscure , but false , because it perceives or conceives otherwise then the Thing it self is , which is the true and universally acknowledged Notion of what is false in the conceiving of Things . Pag. 8. Our Reason would immediately have suggested to us that he was an Impostor and Deceiver . ] That God may permit an Impostor and Deceiver to work Miracles , we have the express Testimony of Holy Scripture , and the matter of Fact confirmed in the Egypti●… So●…cerers , Deut. 13. 1 , 2. Moses tells the 〈◊〉 , that if any Per●…on should come in the Name of a Prophet , and should do a Miracle , i●… that Prophet 〈◊〉 attempt by this to seduce them to Idolatry , then he was not to be bel●…eved , because God might suffer this in Tentationem , to prove their Faith and Belief in the true God. But on the other side if a Prophet should come in the Na●…e of God , and produce M●…acles as the Credentials of Divine Authority and Commission , and should exhort them only to the Worship of the True God of Israel , than he 〈◊〉 to ●…e believed . For this was the Sign or Note by which they should know a true Prophet from a false , Deut. 18. 21 , 22. In like manner , We that are Christians , having the Law of Right Reason engraven in our Souls , ought to be as Cautious and Jealous of admitting Belief , though a Person should by Miracles seek to extort it from us , if under pretence of Divine Revelation he would introduce any thing contrary to clear and evident Reason . Because we may be assured that no such thing can be Authorized of God , but that if the Miracles are true and real , they are done in Tentationem . See Annotat. upon p. 14. Pag. 10. We find most of these to have been actuated with an excess of Joy , and transported with a seemingly Divine fervor . ] How far a Natural Enthu●…iasm may Prevail upon men is evidently seen in the fresh Examples which every Age produces ; and 't is observable that those Sects among us which pretend most to Divine Inspiration , are most of all in●…ected and agitated with Melancholy , which arising from the lower Region of the Body , and ascending in Copious-steams with the Blood and Spirits into the Brain , ferments like new Wine , and stains the Imagination with Variety of Phantasms and Impressions . And if this happen to a Devotional and Religious Temper whose understanding is not strong enough to discern the Illusions of Phansie from the Dictates of the Spirit of God , it presently begets in him a strong and vigorous Conceit that he is Divinely acted and inspired . With which Delusion they are the more easily imposed upon , for want of a right Understanding of the Nature of the Prophetical Spirit , whose impulse and influence upon the Mind , though it were strong and vigorous , being in the Heart as a burning Fire , shut up in the Bones , which sensibly afflicted and pained till it received a Vent ( as is expressed by the Prophet Jeremy , Chap. 20. 9. ) yet it never altered nor clouded the Rational Faculty , but the Intellectual Light remained still free and undisturbed , nor did ever any Prophet when acted by Divine Inspiration deliver any Thing contrary to the fixed and Eternal Laws of Reason . Now the way to distinguish these Enthusiastical Impostures from Divine Influxes and Illuminations , is by comparing them with the known and infallible Dictates of Right Reason ; for no Truth delivered by Divine Revelation is ever contrary or contradictious to the Rational Faculties of Mankind . He that would know more of the Effects of this Natural Enthusiasm may consult that Excellent Treatise of Dr. More , intituled Enthusiasmus Triumphatus . Pag. 12. So long as that brisk and lively rellish of sensual Pleasures draws away the Mind , it will not be at leisure to attend to the soft Whispers of that Gentle Monitor within . ] There is in the Soul of Man a double Nature , Intellectual and Animal , which the Scripture calls by the Name of Flesh and Spirit , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner and outer Man. And according to this double Capacity , the Respective Objects are likewise different : The Animal Nature or Outer Man dictates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is pleasant or profitable in the Grossest sense , and is only that blind and irrational Appetite which results from the Souls Union and Conjunction with the Body . With reference to this the Apostle says , 1 Joh. 2. 16. All that is in the World , the Lust of the Flesh , the Lust of the Eye , and the Pride of Life , is not of the Father , but of the World : i. e. These are the Gratifications of the Mundane Life or Animal Nature , and about such things as these the Corporeal life is perpetually conversant as with its proper Objects . But now the Intellectual Nature or Inner Man takes for its Object the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ought to be done , being ruled and guided by the Counsels and Inspirations of Right Reason . Now because the Soul cannot attend to two different Faculties or Capacities at the same time in their highest actings and Invigorations , it follows that upon the Prevalency and Enlargement of either of them , the other is sensibly dimini●…hed , abated , and debilitated . For who is there that sees not how crazed and besotted those Persons are in their Intellectuals , who let themselves loose to the conduct of their irregular Lusts and Appetites , and plunge their Souls without bounds or measures in Corporeal Joys ? So that were it not for their External shape , there would be little difference between them and Bruits . And is it possible now to discern the faint and weak glimmerings of Intellectual Light through such profound and clammy darkness ? Nay , it is very easie to conceive that the Rampancy and Luxuriancy of the Animal Life may arise to such a height as to form an Extraordinary and thick Cortex over the Intellectual or ▪ Divine Principle , that its actings should never be perceptible any more , but like the Central Fire in an incrustated Star , be totally extinguished at the long run . Of so high a Concernment is it to Mankind to mortifie and subdue the irregular Excursions of this Plastick or Animal Life , and 〈◊〉 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrational and blind Appetites in the Embryo or first rudimental Efformations . For the flush eruption and blazing of the Corporeal life , is a sad Presage of the Death and Extinction of the Diviner Faculties . And Death it self in a Physical sense is only the Consopition , or laying asleep some Powers that others may awake in their stead : Hence the Spirit of God affirms that those who live in pleasures , i. e. licentiously and delicately , omitting no opportunities of gratifying that worser ▪ Life to which they have so tender a Regard , are dead while they live . To this purpose is that of Plotinus , Ennead . 1. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A vitious Person dies after that manner the Soul is capable of dying ; and the Death of the Soul is by a total Immersion and repletion of it self with Corporeity . Ibid. We are led by sense , either External or Internal , not by dry and insipid Reason . ] It is 〈◊〉 Part of the Authors Design to prove that bare and dry Reason is a sufficient Criterion to discern the true and ●…ffecting rellish of Heavenly Things ; for as there is some Principle in us which has a Vital sense and sapid Gust of Corporeal Joys and Pleasures , so there is a Principle likewise in the Soul of Man , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something better then Reason , and which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower and Summity of the Mind , when by due Purification of its self from all Corporeal Dregs and Pollutions , it arises to such a Measure of Participation of the Divine Life , as that it perceives a Generous Rellish , and G●…ateful , and affecting Pleasure in Holiness and Virtue . For till this inward Intellectual Sense be in some Good measure awakened , Religion it self does but very little , and weakly affect the Mind . Therefore our Author adds , That heavenly Things are not otherwise to be known , but by such an inward rellish and affecting light as Divine Grace usually imparts to defecate and humble Minds . And a little above he says , That to render our selves Obedient to the Will of our heavenly Father , is the only plain and easy way to the attaining a true knowledge and vital Sense of Divine Revelations . Consonant to what our Saviour himself expresly affirms , Joh. 7. 17. If any Man will do the Will of God , he shall know of the Doctrine whether it be of God , or whether I speak of my self , i. e. The true rellish and vital sense of Religion arises from a Conformity of Mind with the Will of God. So that though Reason may furnish a Man with sufficient Arguments to assure him of the Truth of Religion , yet the sapid gust and affecting sense of it flows from the Expergefaction of the Intellectual Powers into a Divine life . Ibid. To admonish them that are going astray , to illuminate the Eyes of the Mind , to strengthen the Faith , and to fix and impress the Argument of Godliness upon the Soul , these and such like Things we owe to the benign Influence of the Holy Spirit . ] It is a very great Indication of a Mal●…ous Mind , or weak and crazy Intellectuals , when Men shall load and burden their Adversaries with the opprobrious and Invidious Term of Heresie , as denying the Aid & Assistance of the Spirit of God to be Necessary , when they only endeavour to make the Mystery of our Faith , the Oeconomy of Christian Religion to appear in all its Parts Rational , i. e. worthy and becoming of its Author the Eternal Wisdom of God. It has been the ill Fortune of some Eminent and Inge●…ous Persons of late to be traduced for Pelagians , Socini●…s and what not , for no other cause that I know of , but because they speak sense , and care not to explicate Religion by unintelligible Words and Phrases , quaint Allusions and odd Similitudes , but instead of all this jingling noise , they appeal to the Common and Rational Faculties of all Mankind . And in this they are so far from laying aside or rendring useless the Aid of the Holy Spirit of God under the Gospel , that they ●…eely acknowledge all their strength to derive from his ever-blessed Influence , that of themselves they are nothing , but that it is he who works in them both to will and to do ; and that he is not only the beginner , but Finisher of every good work . Although perhaps they may not think the Operation of the Spirit of God to be by an Omnipotent Power at large , but Hypothetical , and upon certain Terms and Conditions , like the great Formative Power in Nature , which produces not the Lineaments and Primigenial Rudiments of the Body of a Plant or Animal out of a Flint , but requires a pliable Ductility and Sequaciousness in the Matter it works upon . Pag. 14. Pythagoras , Apollonius Tyanaeus who endeavoured by Magick Art to keep up the Credit of sinking Idolatry , was famous for Miracles . ] That Miracles may be wrought by wicked Persons for ill ends and designs , is evident not only from the Prediction before cited , Deut. 13. as also from the Miracles wrought by the Egyptian Magicians to invalidate those of Moses , but likewise from the express Prophesie of our Saviour himself concerning false Prophets that should arise and shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great signs and wonders , to deceive , if possible , even the Elect. And the Apostles of our Lord Jesus foretelling the coming of Antichrist , describe it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the effica●…y of Satan , with all Power , and Signs , and Wonders [ or Miracles ] of a Lye. And St. Iohn speaking of the same Person , says that 〈◊〉 shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Wonders , and deceive them that dwell on the Earth , by the means of those Miracles which he has Power to do in the sight of the Beast . Now ●…rom hence we may collect these things . 1. That true Miracles may be wrought by wicked Persons ; not that God does immediately concur by his Almighty Power , in assisting them to do Miracles to countenance Falsehoods , and the open Violation of his Laws , but that he may permit invisible created Spirits to exert their Energy and Power in producing Supernatural Effects : Whence we have no Reason to think that the Miracles , foretold to be done by Antichrist and his Followers , or by false Prophets to be mere Juggles and Delusions of our Senses , but that some of them may be real Miracles , but because they are wrought to confirm Idolatry , and to establish such Doctrines as are plainly repugnant to the Rational Faculties of Mankind , therefore we are not to heed them , but to look upon them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Miracles of Falshood , and a Lye. And of this sort were the Miracles of Apollonius , who though he might dazle the Eyes of some by the Glittering Brightness of his Counterfeit Virtues ( it being for the Interest of the Divels Kingdom that he should act that part well yet he never transcended the bounds of the Animal life , but was an Archi-mago or Grand Magician , as Moeragenes , who wrote his life , testifies . 2. That God never permits false Prophets to do Miracles by the Assistance of evil Doemons , but only in the Case of such Falshoods as are clearly discoverable by the Light of Nature or common Dictates of Universal and Right Reason ; because if he should , it would be an Invincible Temptation : But ( as our Author speaks a little below ) it no way comports with Divine Goodness and Veracity to bear witness to a falshood , or to expose men in things of the greatest moment to an everlasting and inevitable Delusion . 3. That Miracles alone are not a sufficient Confirmation of the Divinity of a Doctrine , forasmuch as they have been wrought by Pagans , and the same is asserted by Busbequius of some among the Turks ; therefore besides Miracles , to perfect and compleat a Divine Testimony , there is required Holiness of life in the Person that pretends a Divine Mission , and a Doctrine worthy of God , and every way useful to Mankind . Hence our Author adds , p. 15. That to make up a right Iudgment concerning a Divine Testimony the matter it self which is attested ought to come into consideration , which if it contain any thing contrary to the settled Principles of Nature , those Miracles are not to be looked upon as Divine , but as Diabolica●… Delusions . Therefore for the Writers of the Romish Church to pretend Miracles now , and to rank them among the Essential Characters to prove the Truth of a Church by , as Bellarmine does , when all men whose Eyes are open , discover the greatest part of those Miracles to be the Frauds and Impostures of cunning Priests , or if they were true , it being evident that they are wrought by Apostate Spirits for the Confirmation of such Doctrines as are clearly repugnant to the setled Principles of Right Reason , it is , ( 1. ) To hazard and call in Question the Truth of those Miracles wrought by Christ and his Apostles for the Confirmation of Christianity . And ( 2. ) to use the Words of a learned Man of our own , If any strange things have been done in that Church , they prove nothing but the Truth of Scripture , which foretold that ( God's Providence permitting it , and the Wickedness of the World deserving it ) strange Signs and Wonders should be wrought to confirm false Doctrine , that they which love not the Truth should be given over to strong Delusions . So that now we have Reason rather to suspect and be afraid of pretended Miracles as signs of false Doctrine , then much to regard them as certain Arguments of Truth . Neither is it strange that God should permit some true Wonders to be done , to delude those who have forged so many Wonders , to deceive the World. Pag. 15. Here lies the Principal Difference between Mankind and Brutes in their being capable of Religion . ] That the Essential Difference between Mankind and Brutes does not lie solely and purely in Rationality , appears from hence , in that Brutes are capable of Reason , though in a lower Degree . And moreover we can frame a very Intelligible Idea of such Creatures as are capable of Reason so as to build Cities , and to Form and Institute Common-wealths , which yet have no Distinction of moral Good and Evil , and consequently are neither capable of rewards nor punishments ; and perhaps some such Animals may be actually existent in some part or other of the World. But that which constitutes the true difference between Men and Brutes is Religion , which the Satyrist took notice of , — Separat hoec nos A grege mutorum , atque ideò venerabile soli Sortiti ingenium divinorúmque capaces . Pag. 16. If we once forsake the guidance of Reason , must not all Religion be owing either to Education , Superstition , or some Fanatical Impulse ? ] To him that forsakes the Conduct of Right Reason all Religions are alike , and he may as well be a Mahumetan or Jew as a Christian , and indeed that he has any Religion at all , is owing chiefly to his Education , and the Laws of the Country wherein he lives . But Religion being a matter of choice , there must be some standing and setled Rule by which to try and judge the Truth or Falshood , the Congruity or Incongruity of it : And such a Rule as this God has furnished Mankind withal , namely Right Reason , and he that having means and opportunity to try and examine the Religion that is propounded to him as Matter of his Choice , shall yet carelesly content himself with it , because he has been educated and trained up in it , has his Understanding given him to no purpose , and may justly fear as a Punishment of this his careless Oscitancy and slothful Credulity , that Providence should permit him to swallow great and dangerous Errors as well as Truth . For he that believes without Reason declares himself indifferent to believe any thing right or wrong . Socrates gives this Commendation of Cebes , that he was careful to inquire into all things , and duly weigh them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and would not presently believe that which any Body said , though otherwise he had sufficient respect unto him . I shall subjoin what an excellent Writer speaks to this Purpose : We ought not ( says he ) to surrender our belief to any thing carelesly ; nor , either out of idleness and sloth , or being over-awed by the Confidence which any men assume to themselves , content our selves with an Implicit Faith : Neglecting to search and try , and prove all Things which demand to have no less then our Souls resigned up unto them . We ought therefore to suspect those who would have us believe them without putting our selves to the trouble of much search . It is a sign they mean to deceive ; for if God himself does not expect to be believed , unless there be Good witness for that to which his Ambassadours demand Assent ; why should men be so presumptuous as to ask us to believe them blindly ? Or why should we be such Obedient Fools , as to do more for them then God would have us do for himself ? He has given us Eyes , and therefore we ought to look about-us , especially when Men bid us wink and take any thing upon trust . He has endued us with Reason , and therefore we ought to sift , and try , and examine that which is propounded to us . And if any Body say , Do not try , nor examine ; you are not able to discern the Differences of things ; Believe as we teach , for we cannot deceive you : Mark that Man or Company of Men as the greatest Deceivers , who intend to impose something upon you , which will not abide the Test. Pag. 17. Religion is a free and ingenuous Thing , that forceth none , but Captivates the Understanding with its own solitary Beauty and Pulchritude . ] The Soul of Man being the Workmanship of the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wisdom of God , and coming into the World furnished with the Seeds and Principles of all true Wisdom and Knowledge , however its Lapse and Degeneracy have clouded and darkned its Intellectual Faculties , yet there still remaining such a Cognation and Harmony between it and Truth , she cannot but embrace it whenever duly and advantageously proposed . Now Christian Religion being likewise the Genuine Offspring of that Wisdom which has left such visible Characters and Signatures of it self upon the whole Frame of Heaven and Earth , the Soul of Man presently discovers all the Beautiful Emanations of it to be Congenerous and Homogeneal to its own Intellectual Light , and as all like is attractive of its like , is gently and willingly captivated , and sweetly drawn as with some hidden strings to a closer and nearer union with it . And this is the Reason why Christianity neither needs , nor uses Violence or Force to beget Belief and Entertainment in Humane Minds , because it is made up only of such Things as intimately Correspond with the Intellectual Frame and Furniture of the Soul. Nor indeed ( supposing Religion to contain any thing contrary to Right Reason ) could Men ever be forced to believe it : For such is the Constitution of a Rational Soul , and such are the Essential Impresses of its Intellectual Nature , that no Man can believe what he pleases , but is fatally bound up to such Things as are agreeable to those Principles of which his Rational Nature is compounded . And if it were in the Power of any Man to believe any thing though never so contradictory and repugnant to the Natural Sentiments and Impressions of his own Mind , he might then yield as firm an Assent to Falshood as Truth , and repute all the Contradictions and Absurdities in the World to be infallible Oracles . And as he cannot arbitrariously fix his Mind to the Reception of a Falshood , so neither of that which is irrational ; for that which is Repugnant to Right Reason is certainly false , and all the Difference between them lies only in the Number of Syllables . Pag. 18. Right Reason and Divine Wisdom give the same Judgment of things . ] The Foundation of all Knowledge whether Divine or Humane lies in the Apprehension of the Idea's , Natures and mutual Respects and Relations of things ; Now these not being Arbitratious , but setled , Eternally fixt and Immutable , it clearly follows that Right Reason and Divine Wisdom give the same Judgment of Things . Forasmuch as not only Right Reason is a Participation of the Divine Understanding , but likewise , that it is no more in the Power of God to change or alter the Idea's , Respects , and References of Things , then it is in his Power to die , or destroy his own Being . Hence a Triangle with its three Angles equal to two Right ones , and all Idea's with their Immutable Respects , and Habitudes , appear the same in Humane Understanding as they are Represented and Exhibited in the Divine Intellect ; because our Understanding is an Abstract or Copy of the Divine Understanding ; as likewise because the contrary would undermine and destroy the very Foundation of all Knowledge in the World. Therefore it was truly asserted by Tully , Est igitur , quoniam nihil est Ratione melius , eáque & in homine & in Deo , prima homini cum Deo Rationis Societas : Inter quos autem Ratio , inter eosdem etiam Recta Ratio communis est . Nor do we by this in a Stoical Arrogance make Man equal with God , as some may fondly imagine : For the Divine Intellect ( as our learned Author speaks ) doth intimately penetrate and behold at one view these Affections with the Idea's of the things themselves , and discerns their Order and Reciprocations . And this is properly called fixed and Stable Reason ; whereas Humane Understanding explicates and unfolds things successively and in order , and this is Reason in succession , or flowing and moveable Reason . Pag. 41. As to other Things we ought to yield an Implicit Faith to Divine Revelation , &c. ] Christian Religion sufficiently obtains its end , in that all those things which pertain to Life and Godliness to the Renovation of Mens Minds into the faultless Image of our Lord Jesus , are plain and intelligible even to the meanest Capacity ; but in such things as are of a more Abstruse , Profound , and Speculative Nature , it is sufficient to have an Implicit Faith , i. e. to believe that the sense of all those Things that are delivered and consigned by Divine Testimony , though they transcend my Capacity , whatever it is which was intended by God , is true . For he that does not so , calls God's Truth in Question . But to believe this or that to be the true sense of them , or to believe the Modes of such and such Doctrines which are not plainly revealed in the Holy Scriptures , are thus to be explicated , and all other Explications of them utterly false , is not necessary either to Faith or Salvation . For if God would have had under Pain of Damnation those Doctrines which are not so plainly laid down , as that all should have the same Conceptions of them , to be equally believed by all in this Particular and Determinate sense , it could not consist with his Wisdom to deliver them in obscure Terms , nor with his Justice to require of Men to know certainly the meaning of those Words which he himself has not revealed . Pag. 43. That he may be a Pattern and Example to us . ] For ( as Lactantius speaks excellently well . ) Quomodo poterit amputari excusatio , &c. i. e. How can all excuse be taken away , unless he that teacheth , does the same things that he teacheth , and conducts , and lends his helping hand to him that follows ? For if he should be subject to no Passion , a Man might thus reply upon his Teacher ; I would not sin , but I am overcome , being clothed with frail and weak Flesh : This is it which is angry , which covets , which grieves , which fears to die . Therefore I am led unwillingly , and I sin , not because I would , but because I am forced . I am sensible likewise that I sin , but the necessity of Humane Frailty compels , which I cannot withstand . What shall this Teacher of Righteousness answer to these Things ? How will he refute or convince that Man who lays the blame of his sins upon his Flesh , unless he himself be likewise clothed with Flesh and Blood , that so he may shew that Flesh it self is likewise capable of the Exercise of Virtue ? Ibid. That be should be conceived by the Power of the Holy Ghost in the Womb of a Virgin , without the concurrence of Man , is an excellent Provision for a higher esteem and Valuation of his Person . ] That Christ should be Born of a Virgin without the Concurrence of Man , could not be looked upon as Incredible by the Pagan World , who scarce ever had any famous Hero among them , but they presently found out some God for his Father . And Plutarch in the Life of Numa relates , That the Egyptians supposed it probable enough that the Spirit of the Gods has given Original of Generation to Women , and begotten fruit of their Bodies . And Lactantius argues the Reasonableness of the Nativity of Jesus of the Virgin Mary , from what was commonly believed among the Heathens concerning other Creatures , Quod si Animalia quoedam Vento & Aurâ concipere solere omnibus notum est , cur quisquam mirum putet , cùm Spiritu Dei , cui est facile quicquid velit , gravatam esse Virginem dicimus ? The belief of which when facilitated , will appear an excellent Provision for a higher esteem and valuation of the Person of our Saviour . Therefore perhaps it was not only a drunken humour in Alexander , when he would be thought the Son of Jupiter Hammon , but to make himself appear more August and Venerable by the Reputation of being the Son of a God. To this purpose it is related by Huetius that among the Turks there are certain Boys , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believed of the common People to be Born of Virgins , and in great esteem , as supposed to do strange things : In the Turkish Language they are called Nephes-Ogli , i. e. the Sons of Soul. However these Things be , yet this is certain , that among all Nations those Persons have been always had in the greatest esteem and Veneration who have been taken to be the immediate Offspring of God. And this was it which put Pilate into such a great Fear , when the Jews told him that our Saviour asserted himself to be the Son of God , Joh. 19. 8. imagining according to the Opinion of the Gentiles that he might be the Son of Jupiter or Apollo , or some other of their Deities , and consequently that he ought rather to be reverenced , then given up to be Crucified . Ibid. Adds the greater Majesty to what he should deliver . ] From hence it was that most of the Legislators among the Heathen , that they might obtain the greater Credit and Veneration to their Laws , were wont to tell the People they received them from some God or other . As Mynias persuaded the Egyptians that he was taught his Laws by Mercury : Minos intituled his to Ju piter ; and Zamolxis among the Getes to the Goddess Vesta . Now albeit these were but Fictions , yet from the Dictates of common Reason they all concluded thus much , that there was no Law so binding , or that carried greater Majesty and Authority , then that which had Divinity stamped upon it . Ibid. Nor could God signifie his will more agreeable to the Nature of Man. ] Admirably to 〈◊〉 Purpose the forecited Lactantius discourses , where shewing how highly Reasonable it was that Christ should take upon him our Flesh , he adds , Si verò sit Immortalis , exemplum proponere homini nullo modo potest — i. e. If he had been wholly Immortal , he could not have offered himself as an Example to Mankind ; for some grave Person would be very apt thus to bespeak him ; you indeed do not sin , because you are free from this Body ; you covet not , because an Immortal Being wants nothing : But I have need of many Things to maintain this life of mine . You are not afraid of Death , because it can have no Dominion over you . You despise Pain , because you are Impassible . But I poor Mortal have reason to fear both , because they bring upon me such grievous Torments as weak and infirm Flesh is not able to endure . Therefore he that is a Teacher of 〈◊〉 ought to take away this excuse from men , 〈◊〉 none may ascribe his sins rather to Necessity then his ownfault And that he may be every way compleat , nothing ought to be objected against him by him that is to be taught : As if any one should say , you command Impossibilities , he may readily answer , Behold I do the same things : I am clothed with Flesh , whose Property is to sin , yet I bear about a Mortal Body without sin . I cannot for Righteousness sake either suffer Pain or Death , because I am frail ; Behold Pain and Death hath Power on me ; and I overcome those things which thou fearest , that I may make thee a Conqueror over Pain and Death . I go first through those things which thou pretendest thou canst not bear ; if thou canst not follow me in what I command , yet surely thou mayst follow me going before thee . Thus all manner of excuse is taken away , and every Man must confess that 't is his own fault that he is Vitious , in neglecting to follow not only the Teacher of all Virtue , but the Guide and Conductor to it . And if any shall Object with that Impious Epicurean , and ask , Why could not God appear , and at once take away all wickedness and sin out of the Soul , and plant Virtue there ? To this Origen replies , 1. That it may well be doubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether such a thing be naturally possible or not . 2. Supposing it be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where will be the Liberty of our will ? and where that laudable Assent to the Truth , and Aversation from Lies and Falshood ? For if we take away Liberty and Spontaneity , we destroy the very Essence of Virtue . So that no Course could have been taken more agreeable and suitable to the Nature of Man , then what is made choice of in the Christian Religion . Ibid. God cannot appear to us but under some corporeal Veil . ] The Essences of all Things and so of Spirits are invisible , and nothing can be the Object of our Senses , but under some Corporeal Modification ; therefore the Evangelical Oeconomy requiring not only that the Person who should come from God to instruct the World should be intimately and Hypostatically united with the Divine Nature , to conciliate the Greater Majesty to what he should deliver , but likewise that he should appear to Men in some visible form and shape . Divine Wisdom thought nothing a more sitting Mansion or Covering then a humane Body , partly because an Angelical Body had been impassible , and then that we might not lose that Natural encouragement and Provocation to Virtue flowing from the Example of one made after our own likeness , who by those many endearing Circumstances he might make use of in the Flesh , would more Powerfully captivate and attract Humane Souls to the Love and Obedience of him . And therefore Ignatius in his Epistle to the Ephesians does justly condemn some Hereticks in his Time , who said that our Saviour Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only a putative Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he did not take unto himself a true and real Body . Pag. 44. Who spake very doubtfully of it . ] When Socrates had brought as good Arguments for the Immortality of the Soul as he could , yet Simmias thought he had Reason to say , that to know any thing clearly of it in this life , was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impossible , or a thing extremely difficult . But ( says he ) a Man must choose the best Reasons he can find , which are least liable to Exception ; and he must venture to embark himself in these , and Sail by them through this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. unless he can be so happy as to be carried safer with less danger , in a surer , stedfast Chariot of some Divine Word , i. e. Revelation ; which is not only a clear acknowledgment that meer natural Reason is at a loss , but a kind of Vaticination of an indubitable certainty , and perfect security of Immortal life to be expected from some Divine Revelation : And accordingly is now put out of all doubt by our Lord and Saviour , who has brought Life and Immortality to light through the Gospel . Nor could that excellent Philosopher Cicero speak with greater Confidence , for when he had weighed all things on both Parts , he knew not what to say but this , Harum igitur Sententiarum , qu●… vera sit , Deus aliquis viderit . i. e. Which of these Opinions is true , God only knows . Pag. 46. Since God cannot execute this Solemn Judgment , but under a visible shape . ] That our Lord Jesus should appear at the End of the World in some visible shape and form , and in that pass a Final doom upon all Refractory and Impenitent Sinners , seems highly Rational , there being no other way whereby so effectually and sensibly to convince Atheistical Persons of the Existence of God and his Steady and All-comprehensive Providence in ruling all things . And this seems to be expressed by St. Jude v. 15. 16. in reciting the Prophecy of Enoeb , where one End of the Appearance of our Saviour with his Holy Myriads is , for the Conviction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those wicked sinners who were not contented to act unrighteously but did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak opprobrious and contemp●…uous Things of God and all Religion . Nor is this only peculiar to the Terrestrial state of life , for it is probable that many Spirits may be tainted with the same Atheistical conceits in the Aereal Regions , and may resolve all Things there likewise into blind Chance and Fortune . Now when our Lord Jesus , according to the clear Predictions of Sacred Scripture , shall think fit to put an End to the Scene of Affairs in this lower World , and to that Purpose shall visibly descend from Heaven with an Innumerable Company of Mighty Angels , making all those Regions through which they pass bright before them with the glory and lustre of their Celestial Bodies , and in this Posture shall for some time face the Earth , and after that dreadful Sentence pronounced upon wicked Men and the Apostate Spirits of the Air , by his stupendious Power shall excite all the Principles of Fire both in Earth and Air , to perfect a General and Universal Conf●…agration of this Terrestrial World for the Punishment of the Rebellious Crue ; this will be such an amazing and surprizing Testimony and irre●…ragable Proof of the Immediate Hand of God , as must and will convince the most wretched and deplorable notwithstanding the Courseness and Stubbornness of their Natures , both of his Being and Providence . Pag. 47. He who after an Humble , Pious , and Attentive weighing of things , shall yet fall into Error All Error is not alike hurtful and dangerous : For an Error may be purely and simply Involuntary , or it may be in respect of the cause of it Voluntary . If the Cause of it be some Voluntary and avoiable Fault , the Error is it self sinsul , and consequently in its own Nature damnable . As if by negligence in seeking the Truth , by unwillingness to find it , by Pride , by Obstinacy , by desiring that Religion should be true which sutes best with my Ends , by fear of Mens ill Opinion , or any other worldly Fear or Hope , I betray myself to any Error contrary to any Divine revealed Truth , that Error may be justly styled a sin , and Consequently to such a one of it self damnable . But if I be guilty of none of these Faults , but be desirous to know the Truth , & diligent in seeking it , and advise not at all with Flesh and Blood about the choice of my Opinions , but only with God and that Reason he has given me , if I be thus qualified , and yet through humane Infirmity fall into Error , that Error cannot be damnable . Thus far a great and learned Man. I may add , That a sober and serious Christian , who endeavours by all means to know the will and Mind of God , and so soon as he can discover it , is ready sincerely to believe and practise it , and has withal a lively sense of the Honour of God , and a hearty Good-will to Mankind , this Person through the Goodness of God shall be kept from falling into any dangerous and damnable Error . But now when any Man shall carelesly neglect to use that Reason which God has given him to discriminate between Truth and Falshood , and shall happen to assent to Truth , not upon a due choice and discernment between it and Falshood , but blindly and fortuitously , this Assent is no way commendable , and an Involuntary Error after a clear and well qualified search is to be preferred before it . I have now finished my Annotations upon this Excellent Discourse , in which I have endeavoured to illustrate and confirm such Things , as our Reverend Author has but lightly touched , at least could not largely insist upon in that concise way of a Sermon . And this I have the more readily performed , because I judged a Discourse of this Nature by a Person of so extraordinary Piety , such clear Intellectuals , and so every way accomplisht as our Author was , could not prove unacceptable to any of the Lovers of Truth and Ingenuity ; and likewise that I might do Honour to his Venerable Name and Memory from whom I had the Happiness of receiving the first Rudiments of Academical Learning . This I affirm moreover ( with an Humble Deference to better and more inlightned Judgments ) that such an Explication of Religion as our Reverend and Learned Author drives at , is the most likely way not only to silence the bold Cavils of Enthusiasts and Atheists , but to eradicate all carnal and sensual Doctrines and Opinions , and to bring on through the Assistance of the Mighty Spirit of God ( whose presence is never wanting to the sincerely Conscientious ) that Blessed and desirable State of the Church , the Philadelphian interval which our Lord and Saviour will all along fill with Glorious Manifestations of his Power and Providence . FINIS . ADVERTISEMENT . THe Folios of the Sentences Commented on in the Annotations being most of them not altered from what they were in the Manuscript , for prevention of confusion in the Reader , they are to be mended thus : The first in Pag. 48. has p. 4 , 5. in stead of p. 26. The rest are to be thus in order as they go on in the Book , p. 27. p. 30. p. 33. p. 34. p. 35. p. 36. p. 38. p. 39. p. 40. p. 41. Notes, typically marginal, from the original text Notes for div A57956-e520 ●… Cor. 2. 14. 1 Cor. 1. 18. Notes for div A57956-e1310 Rom. 8. 7. 2 Cor. 10. 4 , 5. 1 Cor. 2. 14. 1 Cor. 1. 18. 1 Cor. 1. 20. & 2. 6. Mat. 12. 24 , 25. Act. 〈◊〉 . 〈◊〉 . Joh. 5. 39. 1 Thes. 5. 21. 1 Joh. 4. 1. Notes for div A57956-e2620 Psal. 25. 14. See Dr. More 's Vol. Philosoph . Tom. 2. p. 161. 1 Tim. 5. 6. Mat. 24. 24. 2 Thess. 2. 9. Rev. 13. 13 , 14. Origen . contr . Cel l. 6. Iuvenal , Sat. 15. L. 1. de leg . Lib. 4. c. 24. Loco supradicto . Demonstr . Evangel . P. 385. Contra●… Cel. L. 4. P. 163. In 〈◊〉 Platonis : Tu●…ul . Quaest. L●…b . 1. 
A29845	----	A letter in answer to a book entitled, Christianity not mysterious as also, to all those who set up for reason and evidence in opposition to revelation & mysteries / by Peter Browne ... Browne, Peter, ca. 1666-1735. 1697 Approx. 241 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A29845 Wing B5134 ESTC R19095 12219735 ocm 12219735 56374 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29845) Transcribed from: (Early English Books Online ; image set 56374) Images scanned from microfilm: (Early English books, 1641-1700 ; 129:14) A letter in answer to a book entitled, Christianity not mysterious as also, to all those who set up for reason and evidence in opposition to revelation & mysteries / by Peter Browne ... Browne, Peter, ca. 1666-1735. [4], 231, [1] p. Printed by Joseph Ray ... for John North ..., Dublin : 1697. Errata: p. [1] at end. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Toland, John, 1670-1722. -- Christianity not mysterious. Deism -- Controversial literature. 2004-01 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Melanie Sanders Sampled and proofread 2004-07 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Imprimatur Liber cui titulus , A Letter in Answer to a Book Entitled , Christianity not Mysterious &c. May 6. 1697. Narcissus Dublin . A LETTER IN Answer to a Book ENTITLED Christianity not Mysterious . As also To all Those who Set up for REASON and EVIDENCE In Opposition to REVELATION & MYSTERIES . By PETER BROWNE , B D. Sen : Fellow of Trin. Coll. Dub : DUBLIN : Printed by Joseph Ray in Essex street , for John North in Skinner row . 1697. A LETTER In answer to a BOOK ENTITLED Christianity not Mysterious . SIR , WHEN I sent to borrow of you the Book Entitled , Christianity not Mysterious , I little thought of drawing on my self any trouble beyond the bare reading of it ; but since you have desir'd my thoughts of the matters contain'd in it , I was unwilling to resuse . Thô I must freely tell you , what you seem to own in your Letter , that I think my self better imploy'd . And your saying , that it is no neglect in a Shepherd to leave his feeding of the Lambs , and go aside for a while , to beat off any thing that comes to devour or infect them , wo'd not have prevail'd with me , if this had caus'd any intermission in that business , which I hope will turn to better account when I come to receive my Wages . But having a little time to spare , I shall perform what you desire . And I have done this the rather , for that you tell me the Book hath made some noise ; and that the Author is countenanc'd , and encourag'd by some Men of Sence . I don't much wonder at it ; for every Man of Sence is not a Man of true Religion ; besides it is not every Man of Reason and Integrity , hath leisure to consider it ; and if they have , yet these sort of abstracted Discourses , are out of the road of Men of Business . What you observe is very true , that the generality of Men who write such Books as these , and talk of them most , are those of a mixt sort of learning ; Persons of a miscelaneous education , who have some insight into most of the Sciences , but are throughly vers't in none . And the talking of Idea's , and running endless divisions upon them , is a cheap and easie way , some Men now adays have taken up , of appearing wise and learned to the world . Whereas the bottom of it all is no more than this , That Men of nice heads have agreed to speak of plain things in a peculiar dialect of their own ; which if they were strip't of those terms of Art , and put into plain Language , have nothing in them more than what is obvious to the common sence and reason of all Men. And the consequence of using them so frequently in matters of Religion is generally , what is so visible in this Author , that they darken the Subject ; so that the Question is lost in a multitude of Words , and then Men wander far in pursuit of Truth , when they left it behind them at their first setting out . But before I come to the particulars , I can't but take notice of that unreasonableness of People , who never think a Writer sufficiently confuted unless we follow him in all his wandrings ; whereas in a subject of this nature it is enough to shew where he left the Road , and that he is not yet return'd into it . If a Man were to demolish a Fabrick , there is no necessity of doing it stone by stone ; it is abundantly enough if he undermine and destroy those Pillars which are the main supporters of it ; for then it falls to the ground , and is no other than a heap of Rubbish , thô many of the materials were very good in themselves . To any reasonable considering Person it were a sufficient Answer to this whole Book ; to shew in short , how he mistakes the Question , and proceeds in it , all upon two false Suppositions : One in Logick , in the former part of his Book , viz. That Evidence is the only ground of Perswasion . The other in Divinity , in the latter part of it . That now under the Gospel the Vail is perfectly remov'd . This wo'd satisfy them that he runs all the while upon a false scent ; and they wo'd not take it ill , that we left him to wander by himself . But because these are but few , in comparison of those who take things in the gross , and can't so well discern the connexion and dependance of one thing upon another : And indeed because Answers are design'd for such as are not able to see into the fallacies , and not for those who are ; therefore I shall trace him step by step , and leave nothing in him unanswer'd , that hath any appearance of reasoning . I shall be so far from endeavouring to contradict him in every thing , that I shall grant him all that possibly I can . The worst of Hereticks speak many things that are true ; and the more we can with justice allow them , the plainer we shall make their Errors appear ; and the more difficult it will be for them to proceed , for this obligeth them either to speak to the pinch of the Question , or be silent . It can't be expected in the compass of a Letter , that I should enter into any nice disquisitions about the nature of Faith in general ; or of the mysteries of the Gospel in particular ; or of the use of Reason in Religion : For I am not now going to write a Book upon this subject ; if I were it should not be in answer to him . I shall at present only shew the weakness and ●olly of this Man 's arguing ; and lay open the Cheats and Fallacies , by which he is either deceiv'd himself , or wo'd impose upon others : That I may relieve the subject he treats of , from that darkness and obscurity in which he has involv'd it , either through ignorance or design . And first , there is great deceit in the very Title of the Book ; CHRISTIANITY NOT MYSTERIOUS . For by these two words , as it appears by what follows , he wo'd raise a Notion in the heads of People that Christianity , as it is now generally taught and receiv'd among us , is a Religion made up of dark aenigmatical Allusions , and absurd irrational and unintelligible Notions ; or else of the plainest things wrapt up in mysterious Rites and Ceremonies ; and in short , that our most holy Faith , is no other than one great Riddle . Whereas Christianity is so far from being Mysterious , that it is the plainest Institution in the World. All the necessary Points of Faith and Practice are so clear and obvious to every capacity , that it is a Religion calculated for all sorts of People : And therefore it is said of the times of the Gospel ▪ That God wo'd put his Law into their inward parts , and write it in their Hearts , and they should all know him even from the least of them to the greatest . That which this Sophister wo'd have infer'd from hence is , That every thing God should reveal in the times of the Gospel , Men should have as full and comprehensive a knowledge of , as they have of any thing in nature . But 't is evident this expression was design'd to signify the plainess of the Gospel , as to all matters of obligation upon Mens Consciences , in opposition to the obscurity of the Law ; which was so perplex't with a multitude of Rites and Circumstances of Duty , that it was troublesom and tedious to learn and observe them all . And therefore it is said in the same Text , That they should not then teach every Man his Neighbour ; saying , Know the Lord ; because all the necessary knowledg of him and his Laws , was then to be rendred plain and easy . And accordingly this is now the glory of our Religion ; and its plainess is one great argument of its Excellence and Divinity : not but that there are some things reveal'd in the Gospel , of which we are not now capable of any clear & distinct knowledge . So that there is a great deal of difference between these two expressions , Christianity not Mysterious , and , There are no Mysteries in Christianity ▪ The first is very true , and the last is absolutely false . Or a Treatise shewing , that there is nothing in the Gospel contrary to Reason . Who among us ever said there was ? but if this had not been added , his Book wo'd have been the shorter by Fourteen Pages ; and were it not for this , and many other things in it , as little to the purpose , it had been only a sticht Pamphlet , and cry'd about with Almanacks . Nor above reason . This likewise is a dubious saying ; for if it signifies that there are no expressions in the Gospel , that it is impossible for us to know the meaning of , then it is very true : For thô some passages are difficult , yet every thing in the Gospel is intelligible ; and were there any expression in it impossible to be understood , so much of it must have been writ to no purpose . But if by not being above reason , be meant that there is nothing spoke of in it , but what we have as compleat and perfect a knowledg of , as we have of any object of our Sences , it is absolutely false ; as I hope will sufficiently appear . And thus the whole Title Page is nothing else , but equivocation and sophism . However there is this to be said for it , that it suits the-Book very well ; the main drift of which is , to s●t up Natural Religion in opposition to all Revelation ; and these same Equivocations begun in the Title Page , run through every thing he says . His Introduction , wherein he pretends to state the Question , requires no Answer ; for we grant that the notion of a Mystery is to be taken from the Holy Scriptures , and not from the opinion of any private Doctor , or Council , or any infallible Head , So there are Six Pages of Impertinence cut off already . I shall only take notice , how he sets out with a fling at the Divines , the Men he 's all along so angry with , who gravely tell us That we must adore what we can't comprehend . Yes , they tell us we must adore God , and yet we cannot comprehend him . Let him prove we can if he 's able , and without giving himself or us any farther trouble , we will put the whole Controversy to a short issue and let it lye upon this one point . And if he does not make out , that we have as full and comprehensive a knowledg of the Nature and Attributes of God , as we have of any Proposition in Euclid , then what will this Man deserve for that arrogant expression of his , That the Divine Being himself cannot with more reason be accounted Mysterious , than the most contemptible of his Creatures . His business here was to have stated the Question , and let us have known what was the true Notion of a Mystery in Scripture . But instead of this he goes a great way about to tell us , that the true notion of a Mystery is to be taken no where but from thenc● , which no one denies . And therefore since he hath not done it , I must : That both He and I may speak to the purpose , and neither of us hereafter trouble the World with impertinence . Now the clearest way I can think of , for doing of this , is to instance in some particular Mystery of the Gospel , and in that one for all , to let us see what a Christian Mystery is in the sence of Scripture . I shall take the first I think of , that of the Resurrection of our Bodies . Saint Paul speaking of this says , Behold I shew you a Mystery , we shall all be chang'd in the twinkling of an eye . Again , St. John speaking of the same matter says , It doth not yet appear what we shall be , but we know that when he shall appear , we shall be like him . From whence we see a Christian Mystery is something which relates to another life , which it was impossible for us to know , without Divine Revelation ; and now that it is reveal'd we know it but it in part , and cannot fully comprehend it . Or shorter . It is a Divine Truth reveal'd to us in part . As particularly this of our being changed at the last day into the likeness of Christ. It is a truth relating to another life , which could never have enter'd into our heads to think of , unless it had been reveal'd to us from Heaven ; And now that it is reveal'd to us that we shall be like him , yet we know nothing of the manner of it wherein this likeness will consist . So that in a Christian Mystery , there is something we do understand , and something that we are wholly ignorant of ; and it is call'd a Mystery in respect of both these . 1. It is call'd a Mystery in respect of what we do know of it ; because it was a thing so hidden from us , that it was impossible to discover it by those powers of knowledge which we are now endu'd with . As we could never have known from reason , that good Christians should be chang'd into the likeness of Christ. Now it is this part of the Mystery which makes it an Article of Faith , and obligatory upon our Consciences to believe it . Because we understand well what it is for a Body to be rais'd , and alter'd for the better , and we know perfectly what it is for one thing to be chang'd into the likeness of another . 2. It is call'd a Mystery in respect of that part of it which as yet we have no notion of ; because 't is utterly impossible for us in this life to attain to any knowledg of it by reason assisted with the greatest degree of revelation that is afforded us . And thus it is impossible for us in this life to have any notion of the manner of that change ▪ into the likeness of Christ , for 't is expressly said , That it doth not yet appear what we shall be . From whence I shall infer only thus much at present , that what we do know , and what is yet conceal'd from us , are in gross call'd the same Mystery . And that as we are oblig'd to believe what is reveal'd of it , so likewise we are at the same time oblig'd from express words of Scripture to believe , that there is more in it than we are now able to comprehend . Nay that there is something in it which we have no notion or Idea at all of . This is the notion of a Mystery in the sence of Scripture ; and therefore now we see the Question is not , Whether a man can believe what he kn●ws nothing of , which no man in his wits ever yet affirm'd ; for there is a flat contradiction in the terms ; and yet this is the main thing he labours to disprove , and by which he endeavours to confound his Readers . But the Question is , Whether there be not some things in the Gospel , concerning which we are bound to believe , that there is much more in them than we are now able to comprehend . If there be such things , as it appears in this instance of the Resurrection , then there is something in the Gospel that may properly be call'd a Mystery ; and in so strict a sence , that nothing else can be call'd a Mystery with so great propriety of Speech , as will appear more fully hereafter . The case would have been the same , had I taken any other Mystery for an instance , either the eternal Generation of the Son ; or the Procession of the Holy Ghost ; or the Union of the Divine and Human Nature ; or the Operations of the Holy Spirit in the act of Grace ; or the Felicity and Joys of Heaven , &c. and if it be requir'd I am ready to quit this , and take any other for an instance which he shall pitch upon . Now this is the thing that lay upon him to disprove ; but he durst not go about proving or disproving any thing , till he has perplex't the matter in hand , and amus'd his Reader with fantastical terms and distinctions . If he had mean't honestly , and thought himself able to go through with what he undertook , he would have spoke plain undisguis'd Reason and proceeded immediately to the proof of the Question . But instead of this he finds it necessary to spend above one third of his Book , in loosing of it : wherefore I must take my leave of it for some time as he doth , to rescue the subject from obscurity , and force this Man to speak plainly and intelligibly . And first he tells us , That reason is not the man that hath it ; nor the things to be reason'd about ; nor is it our appetites and desires ; nor is it authority . What trifling this is ? he should have added , that it was not the Head that forms the Thoughts ; nor the Fingers that write them ; nor is it the Brain it self ; No! nor is my Reason , the reason of another Man. Our Readers are like to be much the wiser for this . After this he proceedeth to shew what it is , in his second Chapter ; the whole substance of which in other words is only this ; that it is not Simplex Apprehensio , nor Judicium , but that it is Discursus that is properly call'd Reason . Which last he will not express by Syllogism , the word for it that is commonly receiv'd : but he must call it , The application of intermediate Idea's to other Idea's that are distant from one another , and ly too far asunder in the mind . And this he explains by the measuring of two Houses with a line ; because you can't take one House in one hand , and the other in another , and so clap them together , to find out which is highest . What is this but making a Syllogism , by applying the Medius Terminus to the parts of the Question ? and to what purpose is all this , unless he thinks that his Readers have not learned Logick ? Yes , he hath a drift in it , which is very observable in all our modern Writers against reveal'd Religion ; for unless he first lays down false rules of reasoning , the consequences he wo'd make , will not appear to be true . Thô he 's in the right of it thus far , and it is no more than what is in every common Logick ; Yet what follows is his own , and is both trifling and false . For first , his four ways of coming to the knowledge of any thing , are very ill put together , and the distinction frivolous . The Experience of the Sences , the Experience of the Mind ( i. e. ) in usual speaking , Sence and Reason ; Human and Divine Revelation . Now at first sight who does not see ? that any revelation by God or Man , must enter into the mind by one of these two ways , either by our Sences or our Reason ; so that there are but these two ways still . And then as to his making Authority a means only of Information , and * Evidence the only ground of Perswasion ; which is the fundamental Error of his Book , and indeed of all these modern Writers who make such a stir about Reason and Evidence ; we shall see the falsity of it if we consider Authority in respect of the Person who is inform'd , and of him who gives the Information . 1. In respect of the Person who is inform'd , I grant it is a means of Information ; for how comes any one to the knowledge of a thing he was wholly ignorant of before , and which he could not attain of himself ? why ? by an others revealing it to him . 2. When considered in the Informer , it is a ground of Perswasion ; for why do I give my assent to any Proposition related to me from another ? because of the veracity and ability of the Person that makes the Information . But this cuning man will ask , how can that which is inseparable from another be the ground of any assent in my mind ? I Answer , It is the opinion that is in me of his ability and veracity is the cause of my assent . The ground of this opinion indeed is Evidence : But then this Evidence is a ground of perswasion in respect of the worth of the Person only ; and that Worth or Authority of his , is the only ground of perswasion in respect of the substance of what he relates to me . From whence it is plain , that though we grant that Evidence in the Mind is a ground of perswasion , yet it is not the only ground . And therefore to make this very clear and undeniable , let us take an instance of two Propositions , wherein these two grounds may be consider'd separately . The three angles of a Triangle are equal to two right ones . In a Person who is able to demonstrate this Proposition , the only ground of his perswasion or assent , is the evidence of it in the Mind : For the reason why he gives his assent to it is ; because he finds out the agreement of the extreams by intermediate Idea's , and thus as he speaks , the demonstration at last becomes self evident . But as to the substance of this Proposition When Christ appears we shall be like him . The authority of the Person relating it , is the only ground of perswasion . For as I should never have known this if it had not been reveal'd , and therefore in this respect Authority is a means of information ; so I should never have believed it , if I had not known that this Revelation had come from God. And therefore Authority consider'd in the Revealer , is the only grounds of my assent to the substance of this Proposition . But to make this plainer , we must consider that all natural Truths which do not necessarily require Revelation , need no other ground of perswasion but Evidence ; but those which do , have both these grounds of perswasion , Evidence and Authority ; as will appear if we distinguish the three things in every relation . 1. The meaning of the words . 2. The relation it self , or the very act of revelation . 3. The * substance of the thing intended by the Revelation . As to the meaning of the words , and truth of the revelation in any proposition , Evidence is the ground of perswasion : for why do I believe this Proposition ? When Christ appears we shall be like him . Because I know the meaning of the words ; and because there is an evidence in my Mind of its coming from God , from those proofs to my Senses and Reason ; which argue the Divine Mission of the Person who relates it ; and consequently the Divinity of the relation it self . But as to the Substance of that Proposition , Authority is the only ground of Perswasion , as indeed it is in all relations whatsoever . And therefore 't is now plain how Divine and Human Authority differ as well in degrees of Perspicuity as of Certitude . And why ? because when a meer man relates any thing to me , thô I allow the veracity of the man , yet it is impossible for him to give such proof to my Sences and my Reason of the reality and substance of what he relates , as God can ; And therefore can't raise so great a degree of Evidence in my Mind . Though I suppose this mans relation to be true ( so that this relation of his , and one of God's shall be upon equal Terms as to certitude , being both alike true ) yet this assent of mine to what the man relates , is more precarious and worse founded than my faith of any divine proposition ; because this is more clear and distinct , as having a degree of Evidence in the mind which the other wants . * I shall make this plain by an instance . A man tells me that Rome is swallow'd up by an Earthquake ; I have such an opinion of the veracity of the Man , that I give my assent to it and believe it firmly . Let us suppose afterwards that God reveals this same to me . As yet there is the same degree of perspicuity allowing the ability and veracity of the man ; for then both God and he tell truth in this . But if God confirm the relation by a Miracle , this shall raise an Evidence or degree of knowledge in my Mind , beyond any thing the man is able to effect ; and consequently the revelation of the same thing from God makes it clearer , and gives it a greater degree of perspicuity than it had before . But it will be yet more clear , That Authority is a ground of Perswasion , if we consider , that all Evidence in the Mind proceeds from Evidence in the Thing . Now all Truths in themselves are equally evident ; but in respect of us they are not so : for some we are capable of knowing distinctly , and some we are not , because they are not suited to our present capacities . In respect of those divine truths , or of that part of them which is suited to our present capacities , Evidence is the ground of perswasion ; but in respect of that part of it , which is not suited to our Capacities , as we have seen , Authority is . And thus we see , how we may give our assent , to many propositions , for the substance of which we have no Evidence in the mind . Why then says he a man shall believe what he doth not know , and that is giving his assent to nothing . But this is a quibble and to remove it effectually , let us take up the same propositions again . The three angles of a Triangle are equal to two right ones . 'T is plain a man who knows what a Triangle is , and what it is for one Angle to be equal to another , may give his assent to this proposition ; though perhaps it may be utterly impossible ever to beat the demonstration into his head . And though he doth not comprehend it , yet he can't be said to be ignorant of it . And the only ground of his assent is , the Authority of some person who is able to demonstrate it . And thus it is with a divine proposition . When Christ appears we shall be like him . Any one who knows what it is for a body to be rais'd , and for one thing to be like another , may give his assent to this proposition ; though it be impossible for him to know wherein this likeness will consist , or to demonstrate that it will certainly be so . And therefore the Authority of God is the only grounds of perswasion in this proposition ; and no Evidence is necessary any farther than to understand the meaning of the words , and the truth of the revelation it self . So groundless is that main principle of his , that a man can give his assent to nothing but what he comprehends : whereas the contrary is as clear as the light , from what hath been said . But farther , from this supposition of his , that Authority is only a means of Information , and Evidence the only ground of Perswasion , these two absurdities will directly follow . 1. That a man can never be deceived in any thing ; for if Evidence in the Mind be the only ground of Perwasion , a man can never give his assent but where there is this Evidence : for if there be but one only cause , the effect can never proceed but from that cause ; and what is evident ( i : e : ) what is truly known , can never deceive . He hath no way of evading this , but by saying that the cause of error is the giving assent where there is none , or not sufficient Evidence in the Mind ; which destroys every thing he says upon this head , for this supposes that there may be some other cause of assent besides Evidence . But if we suppose Evidence to be the only cause of assent , then it must vary in degrees together with it's cause ; so that a clear Evidence shall have a firm assent , and the least degree of Evidence shall have but the least degree of assent ; so that still a man can never be deceiv'd in any thing , or in any degree . And for him to say that we may think we have this Evidence when we have it not , is still supposing that there is some other ground of assent . Nay worse , 't is supposing that a thing may be Evident to us , and not Evident at the same time . 2. It will follow that no Person either God or Man , can be believ'd on their word . For what they relate is evident to the Mind , or it is not ; If it be , then they give their assent to that Evidence , and not to the Person who relates it . If it be not evident ( i : e : ) according to him , if he doth not know it perfectly , he must utterly reject it . And thus in a few words he destroys all Faith , both Human and Divine . For thus he proceeds ; a man can believe nothing but what he knows ; and he knows nothing but what he comprehends ; and then he is said to comprehend a thing when he hath a clear and distinct Idea of it , ( i : e : ) when it is as clear as a Mathematical Demonstration ; or as evident as what he sees with his Eyes , for you know seeing's believing all the World over . Having thus made it plain that Evidence is not the only ground of Perswasion , I come now to consider his clear and distinct Idea's which he lays down as the ground of this Evidence . This opinion carries a face of fairness and probability , and insinuates it self by the common inclinations of men , who are naturally averse to all restraint in thinking as well as acting , and are as uneasy at any fetters upon their Mind as upon their Body . They wou'd not willingly be oblig'd to give their assent to any thing but what they have clear & distinct Idea's of ; and if it be not thus in the Christian Religion , even well meaning people are apt to wish it were so . Now because I design this Letter in answer not only to this Book , but to all the opposers of Revelation and Mysteries , upon the like principles of setting up for Reason and Evidence , and clear and distinct notions of every thing they give their assent to , I shall be very particular in the consideration of this point . And I hope to make out plainly to them , the deep deceit that lies at the bottom of all this ; and to convince them that God , by requiring their assent to his Revelations , doth as little violence to their mind as to their body ; and that he leaves their Reason as full a scope , and as great a liberty in matters of Religion as in any thing else . So that they will find us as great Sticklers for clear Idea's , strict Reason , and Evidence as they can be for their hearts . These men speak much truth , but make false inferences , never considering the difference between these two propositions , but confounding them in all their discourses . Clear and distinct Idea's are the foundation of all our knowledge and assent , which consider'd in a right sence is undoubtedly true . But for that other which they make a consequence of it , it is absolutely false , viz. That we can believe nothing but what we have a clear and distinct Idea of . For the clear conceptions we have of some things , give us a confus'd and imperfect knowledge of others ; and it is upon the account of those things whereof we have clear and distinct Idea's , that we give a firm assent to the existence of things whereof we have no Idea at all . So that these two sayings widely differ ; as much as truth from falshood . I can give no assent without clear and distinct Idea's . And I must have a clear and distinct Idea of every thing I give my assent to . Now because this is the fundamental error of all our quaint Reasoners ag●inst Revelation , and the fallacy w●●●●by they impose upon others , I shall express my self as distinctly and p●●●nly in this matter as I can . But by the way we must observe th●● since it appears und●niably from w●●● hath been said , that Evidence is ●o●●●e only ground of Perswasion , it is a direct and immediate consequence from thence ; that there is no necessity of having a clear and distinct Idea of what I give my assent to . Not but that I allow there is a necessity of clear and distinct Idea's of some things , to make us give our assent to others ; And therefore though Authority be a ground of Perswasion , yet what this man wou'd insinuate doth not follow , viz : That therefore all it's Relations , or any of them are to be receiv'd without Examen . For all the Revelations of God admit of the strictest enquiry , and severest search of our reason : and it is this that enables us to distinguish them from the wild extravagancies of Enthusiast's , and the delusions of the Devil . It is by the help of this that I now shew the difference between his fallacies and the truth of God. And in order to set them both in a clear light , I shall six the signification of this most ambiguous word , which he hath compell'd me to make so much use of , for otherwise we shall but grope for truth in the dark . What is meant by an Adaequate Idea is sure and fixt ( i : e : ) a full and comprehensive knowledg of any thing , so as to know all that is knowable in it . But how far short , what men call a clear and distinct Idea comes of that adaequate conception of a thing , is impossible to determine , because our knowledge of things is varied almost in infinite degrees ; insomuch that perhaps we have not Idea's of any two things in nature , that are equally clear and distinct . And therefore to cut of all Metaphysical nicities , and infist upon nothing but genuine Reason ; by a clear and distinct Idea , as it relates to this controversy is signified , as clear and distinct a conception as we ordinarily have of the things of this World. For these are the two main things he contends for in his whole Book . 1. That we have as clear and distinct Idea's of all things reveal'd to us in the Gospel , as we have of the ordinary Phaenomena of Nature . And 2. That we are oblig'd to give our assent to them no farther than we have clear and distinct Idea's of them . In direct opposition to which , I shall lay down these two propositions . 1. That we are so far from having clear and distinct Idea's of those things of another World which are revealed to us , that we have no proper or immediate Idea at all of them . And 2. That though we have no proper or immediate Idea of those things , yet we are bound to believe them ; and that our assent to them , according to his own principle , is founded upon clear and distinct Idea's . 1. As to the first by a proper and immediate Idea I mean , a conception or notion of the thing as it is in it self , By a mediate or improper Idea I mean , a notion we form of any thing in our Minds by Analogy or * Similitude . Whether this distinction hath been made use of or no I know not ; but sure I am 't is a very necessary one , and of excellent use to set the bounds and measures of our knowledge , and to lay open the true nature of our Christian Faith : that we may clearly apprehend where Knowledge ends , and Faith proceeds alone . And I am perswaded a due observation of this distinction , wo'd effectually put an end to all this controversie about mysteries . Now what I say is this , that we have no proper Idea's of the things of another World , but frame to our selves conceptions of them , from those things in this World whereof we have clear and distinct Idea's . And to make this appear , let us consider that there are but two ways of Gods revealing any thing to us ; either by giving us new faculties , or by adapting his Revelations to those we have , which are our Sences and our Reason . He grants that it is not by giving us any new faculties ; and therefore since this is done by adapting himself to those faculties we already have , then 't is plain that he must make use of such words and notions as fall within their proper sphere . Now that we can have no proper or immediate Idea from Sence or Reason , of the real nature of any thing relating to another life as it is in it self ; or indeed any other notion of them than that of Being in general , will best appear by instancing in the particulars . I shall begin with God himself and his Attributes , that incomprehensible Being which this bold man affirms , to have nothing more mysterious in it than a stock or a stone . 1. And first our imagination can frame no likeness or resemblance of God , as it can do of material and sensible Objects ; and therefore the Israelites were forbid to represent him by any figure or resemblance , because they saw no similitude . And to the same purpose are many expressions in the Scriptures as Is●i . 40. 18. To whom then will ye liken God ? or what likeness will ye compare unto him ? So that I hope I have gain'd thus much , that God is more mysterious than a stock or a stone , because we can frame some imagination of these , but none at all of him . 2. But 2dly , as we can form no similitude from the Sences , so neither hath the Reason any the least glimps of his real Nature as he is in himself , for the only way we have of forming an Idea of him is either negatively , by removing from him all the Imperfections of the Creatures , or by enlarging those excellencies we find in these , and attributing them to God. So that he is now incomprehensible to us , not only as we have no clear and distinct knowledge of him , but as we have no proper Idea at all of his real nature . And therefore when he made a particular Revelation of himself it was only by the name I AM , which denoted nothing more of him than barely his Existence ; and plainly intimated that it was impossible for them to conceive any thing farther of him . For this reason 't is said that hereafter we shall see him as he is , because we have no knowledg of him now , but by mediation of those Idea's we have of the things of this World. And to make this farther appear let us consider him in those Attributes of his , whereof we are thought to have the most clear and distinct Idea's . And 1. 'T is reveal'd to us that God is a Spirit , by which we really understand nothing more , than that he is a Being that is not matter ; which is so far from a proper immediate Idea , that it is not a positive one ; for all the notion we have of a Spirit is that it thinks , and that it moves . As to the first of these , the only reason why we attribute it to a Spirit , is because we can demonstrate that meer matter cannot think ; And therefore we conclude it must be something else that can , thô we have no notion at all of what it is . Besides we can't conceive what thinking is in a pure Spirit ; we know nothing of the true manner of that operation in them , which is answerable to knowledg in us ▪ We can conceive thinking now , only as it is perform'd by help of material Organs , and more immediately by the Fibres of the Brain . But when we set our selves to consider it abstractedly from these , we have no Idea at all of it . So that we now form as gross a notion of thinking in a pure Spirit , as we do of it's motion , when we walk by dragging one Leg after another . And then as to it's motion , when we say a Spirit moves , we don't make this inference from any knowledge we have of the true nature of it , but because we can prove that matter can't move it self , and thus by denying it to matter , we really do nothing more than give it to something else ; but what that something is we know not . For we know not how it moves , or how it communicates this motion to matter . Nor indeed can we distinguish Thought and Motion in a Spirit ; and as far as we may make a conjecture of what we have no Idea of , in all likelyhood they are the same . And therefore I can't but wonder that any one sho'd affirm , that we have as clear and distinct an Idea of Spirit as of Body . That we have as good proof for it's existence , as we have for that of matter I grant ; but to say our Idea's of their Modes and Properties are equally clear and distinct , appears to be a very groundless assertion . 2. As for Infinity another Attribute of God , the only way we are said to form a notion of this , is by continu'd accumulation , and then a confus'd Idea of what remains when we are weary of this . But 't is plain there is not one addition we make but ipso facto we destroy it's being ; the very thought of addition , does of all things in the World carry the Mind farthest from the real nature of it . And how little this will help us to any immediate positive Idea of it is plain , because that when we have imagin'd all the Atoms that go to the composition of the Universe , told as many times over as we can heap up numbers for it , we are as far from any true Idea of Infinity , as when we began to reckon Two. Had I said One , we sho'd in all likelyhood have been nearer it ; as an instant of time hath been found a better representation of Eternity , than the successions of numberless . Ages . And therefore it were more conducive to true knowledge , to own our ignorance , and say it is a perfection which we know nothing of , but we form a gross , a scanty notion of it by perpetual addition to the widest space , or greatest number , or longest duration we can think of . 3. As to his Omnipresence we have no Idea at all of it , for it is utterly impossible for us to conceive , how the same thing sho'd be here , and there , and every where in the same instant : and therefore we frame to our selves a gross notion of it by that of continued extension ; thô at the same time we are sure this must be utterly inconsistent with the real Nature of God. 4. And as for the Prescience of God , we are so far from having any notion of it , that it can't enter into our heads to think how God sho'd actually see a thing that hath no being : for God sees things to come , as we see what is now . So that we can no more conceive it , than we can conceive how a thing may be , and not be at the same time ; and therefore we frame to our selves the best Idea we can of it ( i. e. ) from those previous Idea's of things in our Mind ; which doth not at all represent this Attribute of Prescience as it is in God , who sees them actually and ex parte rei . Nor can we conceive how this Prescience of his is reconcileable with the contingency of things , thô we are sure it is so , from those Prophecies of very minute circumstances , many hundreds of years before they came to pass . I might thus run through all the Attributes of God , and shew in every one of them , how we make to our selves some representations of them , by compounding and enlarging those Idea's we have either of sensible Objects , or of the operations of our own Minds . And thus we represent the Wisdom , and Power , and Justice , and Holyness , and Mercy , &c. of God , from the scanty notions we have of these things in our selves , thô they exhibit to us no more of the real nature of these things as they are in God , than continu'd extension doth of his Omnipresence ; or a great number doth of his Infinity ; or many ages of his Eternity . So that in all our thoughts of that divine Being we don't proceed thus . The nature of God is such , therefore these things follow . But these things are the greatest perfections we are able to conceive , and therefore by help of these we form the best and most honourable Idea of God , that is possible for us in this condition of infirmity and blindness that we are now in . Not but that after we have fram'd the biggest Idea of God our Minds are capable of , by the greatest enlargement of these perfections , after all , 't is as gross a representation of him as Darkness is of Light : and expresseth nothing of the reall nature of that incomprehensible Being to us , nor do they give us the least glimps of him as he is in himself . 2. But 2dly , As we can have no such proper and immediate Idea of God himself , so neither have we such Idea's of any thing relating to another World. And therefore it is that the Glory of Heaven , is reveal'd to us under the notion of Light ; the greatness and splendour of that place , by that of a Kingdom ; and the joys of Heaven by sensual pleasures , such as Eating and Drinking ; the operation of Grace , by the nourishment of our Bodies , &c. and when God himself is spoke of , 't is always by analogy with the Members of a Human Body , and the operations of our Minds . Thus he is mention'd as having Hands and Feet , as Seeing , and Hearing , and as being affected with all the passions of a Human Soul ; because he hath no other way to speak of himself to us now , since we have neither Words nor Idea's , to think or speak of him after any other manner ; or indeed of any other Objects of another World. And therefore it is that the Spirit of God in all his Revelations , hath made use , not only of the Words and Phrases commonly receiv'd and understood ; but likewise of those common notions in the minds of Men , of things in this World , to represent Truths , which are in respect of us now unconceivable ; and for which there are as yet no capacities in our nature . So that in truth all the Idea's we at present have of the things of another World , are no other than a sort of Types and Figures of things , the real nature of which is totally obscur'd from us . And this is the literal meaning of those words of St. Paul , That now we see through a Glass darkly , ( i. e. ) by analogy only with the things of this World. But then Face to Face ( i. e. ) we shall have as immediate a view of those heavenly Objects , as we have now of these things which only represent them to us . So that when we are said to have these divine Truths reveal'd to us in part , the meaning is not , that any real part of the thing as it is in it self is exhibited to our view , and the rest obscur'd ; or that we have any indistinct view of the thing it self , as we see an Object at a great distance . But the meaning is , that the whole is reveal'd to us under the resemblance of some things in this World , whereof we have clear and distinct ▪ Idea's . And thus it is plain that thô we may be said to have Idea's of God and Divine things , yet they are not immediate or proper ones , but a sort of composition we make up from our Idea's of Wordly Objects ; which at the utmost amounts to no more than a Type or Figure , by which something in another World is signified , of which we have no more notion than a Blind-man hath of Light. And now that I am fallen into this Metaphor , which seems well to explain the nature of the thing , let us pursue it a little ; and suppose , that to a Man who had never seen or heard any thing of it , it were to be reveal'd that there was such a thing as Light. This man as yet hath neither a name nor a notion for it , nor any capacity of conceiving what it is in it self . 'T is plain therefore God wo'd not reveal this to him by the name of Light , a word wholly unknown to him ; nor by stamping on his Mind any immediate Idea of the thing it self : for then it were utterly impossible for him to communicate this Revelation to others as blind as himself ; for nothing but the same Almighty impression cou'd do that . So that this Revelation must be made by Words and Notions which are already in him . And accordingly when he is told , that it is a thing which can diffuse it self in an instant many thousands of miles round ; and enable him to know in a moment what order all things lay at a great distance from him , and what proportion they bore one to another ; nay that it cou'd make him know where the Heavens lay ; and by the help of this he shou'd there discern at once , a vast and almost infinite number of very pleasant Bodies ; and in short that without the help of his Stick or his Hand he shou'd know every thing that lay before him . After all , 't is plain this Man wou'd form to himself an Idea of Light from his Touch , he wou'd think it very like feeling , and perhaps call it by that name ; because this was the best way he had of distinguishing one thing from another : and therefore wou'd conclude that those Bodies he heard of , must needs be wondrous soft and smooth . Just thus do we conceive the things of another World , so that we may rack our invention , and turn and wind all those Idea's we have into ten Thousand different shapes , and yet never make up any likeness or similitude , of the real Nature of those Objects of another World. And now I hope , he will grant it a thing possible for God to make such a Revelation as this to a Blind man. And yet by this concession he destroys his whole Book . For upon his Principles it were a thing utterly impossible for any man that was born Blind , to believe there is such a thing as Light , upon the testimony either of God or Man , for without the use of one of his Eyes at least , he 's so far from having any clear and distinct Idea of it , that he cou'd have no Idea at all of it as it is in it self ; and therefore must never believe that there is such a thing . Now it were a very pretty way of revealing the nature of Light to this Man , by opening of his Eyes . Then I must confess Light wou'd be no longer a Mystery to him . And when this Man makes us understand ( as he hath undertaken ) the nature of God , and the things of another World , as perfectly as that man doth the nature of Light when his Eyes are open'd , I will yield . But till then , I must freely own ours to be the case of that Blind man , in respect of all the Mysteries of our Religion : and before this wonderful Book of his comes out , I am very positive that nothing less than the Almighty Power of God is able to perform what he promises , since it requires the alteration of our whole Nature , and the enlargement of all our Faculties . But perhaps he will object here , If it be a thing thus impossible for us to have any proper Idea's of these things of another World , what necessity was there for any revelation at all of them ? wou'd not the immediate Objects of Sense and Reason have done as well , without farther reference to any thing beyond them ? I answer , no. For the discovery of the things of another World even thus far , is absolutely necessary to make men good and vertuous . Thô we had ever so great a conviction of the innate excellency of Vertue it self , yet this wou'd bind us but like a Spider's Webb . We might perhaps have admir'd it for it's delicate and excellent contexture , but it wou'd have been of no strength , to restrain the unruly inclinations of our Nature . The excellencies of Vertue , without these Revelations , had been a sort of Bonds and Fetters which wou'd have sat as loose upon us as the Air ; they wou'd have serv'd at best only to have rais'd our admiration , but never to have influenc'd our practice . And therefore since they were thus necessary , and that we are not capable of any knowledge of them by direct and immediate intuition , there was no other way of revealing them to us , but by analogy with the things of this World. And this Imperfect way of Revelation is sufficient to answer all the ends of God , since it is abundantly enough to all the purposes of Vertue and Holiness : as the motions of the heavenly Bodies represented in a Sphere , is sufficient to answer all the ends of human life , thô the Hypothesis be all very different from it , and represents nothing less to us , than the reality of the thing . It being , as I hope by this time very plain , that we have no such proper or immediate Idea's , either of God or the things of another World , as of the things in this ; we may from hence see the specious trifling of those abstracted Metaphysical Brains , who bend their endeavours to bring down these hidden things to the level of our present capacities of knowledge : whereas the finding out a way of commerce with the Moon , or how to make a visit to the sixt Stars , is a grave and serious thought to it . The other Proposition I laid down in direct opposition to him was , 2. That thô we have no proper or immediate Ideas of these things , yet that we are bound to believe them . And , That our belief of them is founded upon clear and distinct Idea's . Not of themselves , but of those things by which they are represented to us , and because of those proofs we have from thence of their existence to our Senses and our Reason . And here we are to observe what I made out before , viz. That in every Mystery there are two things to be consider'd . 1. Something that we do comprehend fully , and 2dly Something that we have no notion at all of . As to this latter part of it , it is wholly exempted from the disquisition of Reason , and Faith alone can reach it , for our Reason fails us where we have no Idea's . So that in respect of this part of the Mystery , these and such like expressions of his are very true , viz. That the intermediate Idea can be no proof , where the agreement with both Idea's of the question is not evident . And again . That when we have no Notions or Idea's of a thing we cannot Reason about it at all . For , as I have shewn , we have no proper immediate Idea's of the things revealed to us in the Gospel ; and therefore we can't speak one word of sence about the real nature of them , as they are in themselves . All beyond this World , as yet , is but a dark and empty Void to us ; and we may send out our Reason to range it backward and forward incestantly , till Soul and Body part , and never discover the least glimps of light , into the true nature of any thing beyond this scanty Sphere of ours . We have no intermediate Ideas to make Inferences concerning them , and if we had , there cou'd be no application of them to things whereof we have no notion . So that thus far every thing of another World is a mystery to us , and a new born Infant knows as much of them , bating their existence only , as the learnedst man in the world . But as to that other part of them which is knowable by us ( i. e. ) as far as we are able to conceive these divine things , by analogy with the things of this World , either under the similitude of sensible Objects , or the Operations of our own Mind , they fall intirely under the consideration of our Reason . Thus far we have as clear and distinct Ideas of them , as we have of other ordinary worldly Objects . And in respect of this part of our Christian Mysteries , all these sayings of his are very true , viz. That nothing reveal'd is more exempted from the disquisitions of Reason , than the ordinary Pha●nomena of Nature . And That nothing in the Gospel is contrary to Reason , or above it . For all the Revelations of God are in a way suitable to those powers of knowledge we have , and he requires us to believe nothing , but what is just and reasonable . For as he says , To act tyrannically does only become the Devil . In respect of this part of the Mystery , all that he contends for holds true . We must have clear and distinct Idea's of the things ; we must have intermediate Idea's to find out the agreement between the Extremes . What need I instance in any more particulars ? I allow him thus far , all the Clearness , Perspicuity , Evidence and Reason any man can wish for . And all the request I would make to these Men of Reason is , That they wou'd cease to ask for a rational account , of what neither they nor we can have any notion of ; and that as to every thing else in Religion , they wo'd be as exact , and critical , and severe in their Reasonings as possible they can . And unless they find more reason to believe the truth of those things reveal'd in the Gospel , than it is possible for them to have for what any Man says , then I will allow them to be the only Men of Sence , and that we are only soft and credulous fools . 'T is every mans native Right and Priviledge to judg and examine every thing , before he gives his assent to it ; and 't is this alone which distinguisheth our Christian Faith from blind Credulity , because it admits of such enquiry . For thô we have no notion of the things themselves , yet we are sufficiently assur'd of the truth of them , from those things we fully understand : And the constant method of arguing in divine things is this ; from the things whereof we have clear and distinct Idea's , we infer the existence of those things whereof we have no Idea at all . As for instance in this Proposition . This Corruptible shall put on Incorruption . I have a clear and distinct Idea of what it is for a Body to corrupt and rot ; and likewise I know what an athletick habit of body is , and for a person to have a firm constitution , and to remain always in the utmost beauty and vigour of a blooming Youth , which is the best Idea of Incorruption that I can frame to myself now . And the reason I give my assent to this Proposition , is not because I have any , the least notion of that immutable state of perfection which a Body shall be rais'd to , and which is here represented under the notion of Incorruption . But because I have sufficient proof for the truth of it , in this Type or Figure by which it is represented to me , that it is possible for me to have , ( i. e. ) the concurring testimonies of Prophecies , Miracles , and the Excellency of that Doctrine which they preach't , who were made the instruments of revealing this to me . And thus likewise , thô we have no Idea of God as he is in himself , yet we infer his Existence from those clear and distinct Ideas we have of the things of Nature ; which is the very meaning of the Apostle when he says , All that was to be known of God was manifested in them , for the invisible things of him from the creation of the World are cleerly seen , being understood by the things that are made . It was for want of some Idea of him as he is , that made the Heathen World run into Idolatry , and represent him under the similitude of some of the meanest of his Creatures . And now by Revelation , what we come to know more of him is , that we can have no Idea at all of him as he is in himself : and as it follows it is this will one day render all Infidels without excuse , because thô they had no clear and distinct Ideas of the things of another World , yet God did not leave them without sufficient proof of their existence ; nay greater than it was possible for them to have for any thing else . From whence we see , that there is an essential difference between Human and Divine Faith , because the proof on which one is grounded is fallible , and that of the other infallible ; and consequently a greater degree of knowledg in the one than in the other . This is one reason of using these two words Faith and Knowledg so promiscuously in some places of the New Testament , because our belief of a meer man , is but a precarious assent , but the Christian Faith may be called Knowledg in a more peculiar sence , because we are obliged to believe nothing , but what we have infallible prooffor . Which again shews the falsity of that saying of his , which he lays such a stress upon . That Divine and Human Revelations do not differ in degrees o● perspicuity . For where there is a greater degree of Knowledg , there is a greater degree of Perspecuity , but in the Christian Faith there is a greater degree of Knowledg , Ergò . And now we see plainly the error of those men , who out of a mistaken zeal for the Mysteries of Christianity , have set themselves to defend them , by bringing them down to the level of a man : and endeavour by thin spun notions , to solve the greatest difficulties in them upon the Principles of Reason . These are very rash and inconsiderate attempts ; and when all is done , their failing in what they aim at , is the best defence of our Christian Mysteries . If we had not a determinate sence for the words wherein they are reveal'd , they could be no Articles of Faith , And if they cou'd be fully solv'd and explain'd , they wou'd cease to be Mysteries . This hath given the Enemies of our Religion a great advantage , for when they find they are not to be throughly accounted for ( as indeed they are not ) upon the strength of Reason , together with the assistance of that degree of Revelation we now have , they utterly reject them , as inconsistent with those powers of knowledge which God hath given us . Never distinguishing between that part of a Mystery , which we understand clearly and distinctly , and will admit of the strictest enquiry of the mor●sest Reasoner ; and the substance of the thing signified by it , whereof we have no Idea at all , and therefore nothing can be more absur'd than to raise any Disputes about it . It wou'd certainly be very pleasant , to hear two such quicksighted blind men as I spoke of , dispute warmly concerning the nature of Light , and how many seeming contradictions they wou'd start concerning it , as , How any thing cou'd be in every point of such a vast space in the same instant ? How it was possible for them to touch so many millions of Objects at once ? Since this was their chief way of distinguishing one thing from another , &c. and fall out about these imaginary difficulties irreconcilably . Whereas upon supposition , that it was reveal'd to them that there was such a thing ; which shou'd make them very happy some time or other , when God shou'd open their eyes : Their business was not to consider , whether they were able clearly and distinctly to comprehend the nature of this thing ; but whether it were really reveal'd to them , under the notion of such things whereof they had clear and Distinct Idea's . If it were divinely reveal'd , and they had sufficient testimonies for the reality and existence of it , then they wou'd have sufficient reason to believe it , without any clear and distinct Idea of the thing it self . So that we take a wrong method , against all the Opposers of Revelation and Mysteries , when we go about to explain to them what is really inexplicable by us now ; many such prophane and impious Books as these have been the consequence of it . We are neither able to apprehend any thing of these Mysteries , nor if we knew them , cou'd we explain them so as to make other people understand us . 'T is the greatest Folly , because it is impossible ; and the greatest Boldness , because it is searching into what is hidden from us ; and all these elaborate Intricacies are but mischievous ●rifling . And when Men talk so much , o● what they have no Idea of , it must always end in darkness and confusion . That part of a Christian Mystery which is intelligible and plain , was ever so ; and that part which is mysterious , notwithstanding all their vain endeavours , will ever be so till we co●● to another World. Therefore our way to deal with these men is , to fix the right sence and meaning of those Propositions , wherein the Mysteries of the Gospel are reveal'd to us ; and then to insist upon the Proofs we have for the truth of the Revelation , and shew that they are such as ought to convince any reasonable unprejudic'd man ; insomuch that if they do not give their assent to them , they shall be without excuse when they come to be try'd for their Infidelity . Thus we shou'd turn the course of our Thoughts into a right Chanel , and confound all these Enemies of our excellent Religion . For by freely owning ( as becomes us ) that we have no notion at all of these mysterious things as they are in themselves , we cut off a multitude of frivolous and impertinent Objections . And shew these men , that our Christian Faith however is no lazy credulity , or blind implicite assent , since it is built upon a better foundation , than is possible for any man to lay , without the concurrence of the Almighty Power of God : insomuch that we are ready to join issue with them , upon the Principles of Reason , in every point of our Christian Faith , as far as the things reveal'd fall within the compass of it . And therefore were I to give a reason of my belief of the TRINITY , laying aside all affectation of hard words , and abstruse Metaphysical Notions , I wou'd do it thus . I am fully perswaded of the necessity of Revelation in general , in order to all the purposes of Vertue and Piety in this life ; and I am convinc'd that those Revelations of the things of another World , which are made in the Gospel , have better proofs of their Divinity than any other whatsoever . They have such testimonies of their coming from God , from Prophecies , and Miracles , and the agreeableness of the Doctrines therein contain'd , to our common Notions , that if I use my Reason with the same impartiality in these that I do in other things , I must give my assent to them . In those writings I find this Proposition , There are Three that bear Record in Heaven , the Father , the Word , and the Holy Ghost , and these Three are one . * From whence , and from many other passages in the Scriptures , I find that there is a Distinction made in the Godhead , under these three names of Father , Son , and Holy-Ghost , which the Church hath exprest , altogether by the word Trinity , and singly by the word Person . And I think these terms proper enough , to express all that we know of this Mystery . Now I find no account of the Manner and Nature of this Distinction in the holy Scriptures , any otherwise than that the Son was begotten , and that the Holy Ghost comes from the Father and the Son. I conclude there is something more than a meer Nominal Distinction , because we are said to be Baptized , in the name of the Father , and of the Son , and of the Holy-Ghost . Which must needs import something more than if that Commission had run thus . Go Baptize all Nations in the name of Jehovah , and of Elohim , and of Adonai . And if there were not something more intended , than barely that they shou'd do it in the name of God , this were a needless tautology . Again , I conclude that they are not three distinct different Spirits , for then there must be three Gods , contrary to Reason and Scripture . From all which I infer , there is in the Godhead something more than a meer nominal Distinction , and something less than that of three different Spirits . And because I find each Person seperatly as well as jointly mention'd as God , and Divine Worship allow'd and paid to them . Therefore as that excellent Creed expresseth it , I worship the Trinity in Unity , and Unity in Trinity ; neither confounding the Persons , nor dividing the Substance , Now at the same time I make this profession of my Faith , I allow I have not the least knowledg how strict this Union is , nor how great the Distinction . It is as much beyond my Reason , as the Glory of God is beyond my Sight ; and any man who strives to conceive it himself , or takes pains to explain it to others , is guilty of such a folly , that I can't think of any action in nature extravagant enough to match it . If we saw a Man stretching up his hand with a great deal of Vehemence to pull down a Star , we shou'd certainly conclude him distracted ; because 't is utterly impossible for him to reach it , or grasp it if he cou'd . 'T is the very case of those men , who go about to account for the manner of that Unity , and Distinction for which they have neither Words nor Idea's . And therefore I say it again , in opposition to this Insolent Man , that I thus adore what I cannot comprehend . This is one of those Mysteries reveal'd in the Gospel , and it is never the less a Mystery for any thing he hath yet said , or ever will say ; for the Union is inexplicable , and will be so to the end of the World. However my assent to this is not precarious and implicite ▪ or any easie blind Credulity ; but is ●ounded upon clear and distinct Idea's . For there are three things to be done by every reasonable thinking man , concerning any Proposition wherein a Mystery is reveal'd . 1. To be sure that he understand well the meaning of the Words . 2. That he discern no Contradiction in them . 3. That he hath sufficient evidence of the Revelations coming from God. 1. As to the first of these , in respect of the Mystery I am now upon , I understand very well the meaning of the Words wherein it is reveal'd ; and they themselves who oppose this Doctrine understand them as well as I ; for if they did not know what was meant by the Words , they wou'd never set themselves to argue against it ; for there is no other way of con●uting Nonsence , but saying it is such . So that thus far , if it prove to be true , these Propositions wherein the Trinity is reveal'd , will hold good against them at the day of Judgment , and render them without Excuse . 2. As to the second thing , I see no Contradiction in it ; and if there were , I would utterly reject it . For to say that Three are One , is so far from being a contradiction , that there is nothing more common in ordinary discourse , than for any one to say , that Three or any other greater number of things , are but one ; and if every man who spoke such seeming contradictions , were catch't up immediately , and forc'd to explain himself upon all such occasions , it wou'd make conversation very troublesome . As if one shou'd say , that there are three distinct things in a Man , a Body , the Animal Spirits , and an Immaterial Substance , and yet these three are but one ; and he shou'd be forc'd to explain himself and say , that his meaning is not , that three men are one man , or that one man is three men . They who cry there is a Contradiction in this Mystery , seem to me neither to know what a Contradiction is , nor what is the Christian Faith concerning the Trinity . For we don't believe that the Divinity is One & Three in the same sence ; then indeed it wou'd be a contradiction . But we affirm the quite contrary , viz. that the Godhead is One & Three in different respects . So that all this noise of Contradiction vanishes , and the whole force of the Objection amounts to no more than this , viz. That we are not able to conceive , in what respect he is one , and in what respect he is three ; and therefore because we have no clear and distinct Idea of this , we must utterly reject it . I grant we are not able to account for this , and it is this that makes it a Mystery , and if I cou'd clearly solve the manner of this Union and Distinction it wou'd ●●a●e to be such . Thus much of it is purely the Object of my Faith , and the Authority of God is the only ground of my assent to this part of it . But then 3. I have sufficient proof of this Revelation's coming from God. I have for This , all the proof that I have for the Truth of the Scriptures , and the Divine Mission of the Persons who wrote them ; so that I must either reject all reveal'd Religion , or allow This to be an Article of my Faith. But perhaps this man will Object , that thô he shou'd grant it to be an Article of Faith , yet it is so no farther than we can comprehend it . But I have already made it out at the begining , that both what we do , and what we cannot know are both in gross call'd the same Mystery ; and that my assent to what I do not apprehend , is founded upon the Authority of God , but my assent to what I do apprehend is founded upon Evidence : The first assent is properly Faith , the last is Knowledge . And so likewise if I were to give an account of my belief of the DIVINITY OF THE SON , it shou'd be thus . I am convinc'd by the Completion of Prophecies , the Miracles he wrought , and the agreablness of his Doctrine to the natural sentiments of our Minds , that whatever Jesus Christ was , He came from God. I find him in many places , assuming to himself the Name , and Titles , and Worship of God. In discoursing with the Jews he useth this form of Speech , Before Abraham was I AM , on purpose to signify to them , that he was that very Divine Being which was reveal'd to Moses under that Name . And sometime after he tells them , that as he was the Son of God , so He and the Father were one . That the Jews understood him in this sence I am sure , because they took up Stones at each of these sayings , to stone him as a Blasphemer , because he made himself equal with God. If these expressions were not to be understood in the sence they took them , he wou'd certainly have undeceived them , and have made it known , that he was not God in the sence they understood him ; but that he was only a God by Deputation , according to the wild notion of the Socinians . But he ●poke the Truth , and the Jews understood him right , That he was eternal God equal with the Father , the very same God who was signify'd by that sacred name I AM. And he hath never undeceiv'd either them or us to this day ; but instead thereof hath us'd many expressions to countenance and encourage this notion of him ; and therefore if I act like a reasonable man , I am under a necessity either of giving my assent to this ▪ or of utterly rejecting him as an Impostor . Now had he been and Impostor , God who shew'd himself always very jealous of his Honour , wou'd never have confirm'd this Doctrine of his with such repeated Testimonies . If we suppose him to be only a Messenger come from God , and a meer Man who spoke only by his Spirit and Commission , he wou'd never have us'd such expressions as must naturally be misunderstood , and lead thousands into the gross sin of Idolatry , which of all others is the most detestable to God. Moses was never suffer'd to enter into the Land of Canaan , for a much less suspicious expression , and in the heat of passion too Must we bring water out of the Rock ? which was a vainglorious insinuation , that they wrought that Miracle by their own immediate power , and proper efficacy . This comes much short of these expressions of our Saviour's , destroy this Temple , and in three days I will raise it again . I have power to lay down my li●e , and I have power to take it up . And before Abraham was I am . And indeed that passage concerning Moses , seems to have been upon Record by the special providence of God for this very purpose , that it might be a good argument of conviction to the Jews of the Divinity of the Son , since this inference was very natural and obvious from it , viz. If God was so incens'd with Moses for making use of one expression , which seem'd to encroach upon his Prerogative ; then how far wou'd he have been from giving testimony , of much more frequent and greater Miracles , to a Person who by many plainer expressions , assum'd to himself the full power and perfection of the Godhead ; if he were not really what he gave himself out to be . For this reason I say because I can't reject him as an Impostor , therefore I believe this Proposition , and confess , the blessed Jesus the Son of God to be Eternal God equal with the Father . Now thus far I proceed in this Mystery upon the strictest rules of Reason and Evidence , and my Faith of this Proposition is founded upon clear and distinct Idea's ; for I know clearly who I mean by Jesus Christ , ( i. e. ) that Person who was born of the Virgin Mary , and Crucified under Pontius Pilate ; I have a clear and distinct Idea of what it is for one thing to be equal to another ; and I apprehend very well what is signify'd by the name of God here , ( i. e. ) that Divine Being whose necessary Existence , I infer from that clear knowledg I have of his Creatures : And of whose Nature , thô I have not the least notion as it is in it self , yet I form the best Idea of him I can by enlarging all the Perfections that are discernable in the Creatures . And I have a clear and distinct Idea , of what it is for one Person to be the Son of another . Thus I understand the meaning of the words ; nor is there any thing in them contradictory to my reason . And lastly I have clear and distinct Idea's of those miraculous proofs to the senses of men ; and of those completions of Prophecies ; and the excellency of that Doctrine they confirm , the agreableness of it to the common notions of Men , and it 's natural tendency to make men easy and pleasant and useful to one another . All which raise such an Evidence or Knowledg in my mind of the Divinity of his Mission who reveal'd this Proposition to me , that I must do violence to my Reason if I do not give my assent to it . And thus far it is not so properly and strictly a Mistery . But when I think of this Proposition again , Jesus the Son of God , is God equal with the Father . I must own at the same time I give my assent to it , I have no knowledg at all of that Eternal Generation , which I form an improper Idea of from the Procreation of one Man from another . Nor have I any notion of this wonderful Union of the Human nature with the Divinity . Nor can I in the least imagine wherein this Equality consists . These and all other things relating to the manner of it , are wholly out of the reach of all my Capacities , and totally obscur'd from me . These are the things which make it a Mystery , and in respect of this part of it , the Authority or Veracity of God , is the only ground of my Perswasion ; and my Christian Faith of this Article consists , in thus giving my assent to the existence of things which I have no notion of , when he hath taken care to give me undoubted Testimonies , of the revelation's coming from him . And I trust he will accept of it , because 't is no rash inconsiderate assent , but that I use those powers of knowledg I have , as strictly and impartially in this , as I wou'd do in any affair which immediatly concern'd my life . And thus I hope it plainly appears , how little reason these people have to talk to us of a blind implicite assent or easy credulity , since in our Christian Faith we proceed upon the strictest rules of Reason , and build our assent upon no foundation but what we know to be firm . And now before I proceed to the other part of his Book , I shall repeat in short the Principles he lays down ●or himself to go upon in this , and the following Books which he threatens the World with . The whole summe of his Logick in short then is this . 1. Evidence is the only ground of Perswasion ( i. e. ) you can never give your assent even to the reallity or existence of any thing , but when you know as much of it as you do of any thing in the World ; and comprehend it as fully and perfectly as that 2 and 3 make 5. which is plainly to say , you can never believe any thing , but when it is so clearly known to you , that you can't help believing it ; for no man can hinder his assent to a thing he knows perfectly well : as no man can help believing that 2 and 2 make 4. A thing may be very true indeed , and you not believe it ; but if this truth be evident to you , your assent must necessarily follow . So that you can believe nothing , but when you can't help it ; and when you can't avoid it , then you must believe it ; for God hath taken it out of our power to dissent from an evident Proposition . and our kind Disposer hath put us under a Law , of bowing before the Light and Majesty of Evidence , and therefore this Man must make such an Idol of it as totally to exclude all deefrence , or assent to the Word of the true God. For another Principle of his is 2. That Authority is only a means of Information , ( i. e. ) you can believe neither God , nor Man upon their Word , for they can only relate a thing to you , but neither of them can influence your Mind to an assent . So that to speak plainly , 't is all one in respect of your assent whether God , or Man , or the Devil tells you a thing , for thô you are convinc'd that God always tells truth , and the Devil is a Liar ; yet still you believe the thing never the more because it comes from God. Alas ! the veracity of God is not to be regarded in the case ; no , you must bow before the Light and Majesty of Evidence only . But suppose God and the Devil speak two contrary Propositions , as in the case of Eve. In the day that thou eatest thereof thou shalt surely Die. And , Thou shalt not surely Die. The words of these two Propositions were equally clear to her ; she understood the substance of them alike ; and her Idea's of the things spoke of were equally clear and distinct . What then was the ground of her assent to the latter ▪ it cou'd not be Evidence , for according to him , both these Propositions , had equal pretence to her * assent upon this score ; and therefore nothing remains to be the ground of her assent , but the Authority either of God or of the Devil . And we find by sad experience it was the Authority of the latter that sway'd her . But 't is plain , she had a greater degree of Evidence or Knowledg of the truth of the former Proposition , because she kn●w it came from God who cou'd not lie ; and yet we find she rebell'd against this Evidence . Whereas had she been under such a necessity of bowing before the Light and Majesty of Evidence , she wou'd not in all likelihood have transgress'd as she did ; and then he had not now been falling down thus prostrate to Igno rance and Errour . That which shews the ridiculousness of these two Principles is , that upon them we can never believe any thing that is to come , thô it were the next hour . For thô we understand the meaning of the Words , and that the Prophecie be concerning any of the most familiar Objects of Sense and Reason , so that you have the clearest Knowledg of the thing foretold : yet unless you will allow Authority to be a ground of Perswasion , you can never believe the truth of the Relation ; for no man can have any knowledg or Evidence of this till the thing comes to pass . So that as to the truth of the Relation there is nothing left to be the ground of assent , but the Veracity or Authority of some Person or another . And thus he utterly destroys the Faith of all Prophecies ; for thô they may be true , yet we can never believe them so , till the relation is evident to us ; and this can never be evident to us , till the things actually come to pass . So that this is a short way of destroying the credit of every thing in the Gospel , which for the most part speaks of things to come . I said before that in Divine Propositions , Evidence was a ground of Perswasion in respect of the Relation it self , or act of Revelation ; and here I say that in respect of the very same , Authority is a ground of Perswasion . They are both true ; and therefore to make this whole Discourse more clear , and prevent all mistakes as far as I am able , I shall once for all , shew the diffe rence between Divine and Human Revelations in respect of those three things , which I said were to be consider'd in every Revelation . 1. As to the meaning of the Words , Divine and Human Revelations are upon equal terms . They must be both intelligible alike , and thus far Evidence or Knowledg is the only ground of Perswasion in each of them . 2. As to the substance of the thing reveal'd , in many cases they both agree in this too , viz. That they are equally intelligible ; for some of the Revelations of God , are concerning things as knowable by us , as the ordinary Phaenomena of Nature . But in respect of a reveal'd Mystery , Divine and Human Revelations are directly opposite , for the substance of the thing intended by the revelation , in one must be always intelligible , but in the other it is totally obscur'd . But 3. As to the truth of the Relation it self , or the very act of Revelation there is this difference ; that in all Human Revelations Authority is the only ground of Perswasion ; because no meer Man can give any proof , which shall amount to more than a probability or strong presumption . But in Divine Propositions , the truth of the Relation is founded both upon Evidence and Authority . 1. Upon Evidence , as the truth of it is confirmed by Testimonies which are certain and infallible , as Prophecy , or Miracles , &c. which can come from none but God , and therefore create a degree of Knowledg beyond what is possible to be had of any relation meerly Human. 2dly . Upon Authority , as this Knowledg is not directly of the thing it self , and therefore that we do not know the truth of it by any direct or immediate intuition . So that these Testimonies are only to convince us that the Revelation comes from God , and then we give our assent to the truth of them , purely upon the account of his Veracity . A third Principle of his is . That 3. Divine and Human Revelations differ not as to Perspicuity . ( i. e. ) You must understand the meaning of the Words in Divine Propositions as well as Human ; for as for unintelligible Relations , we can no more believe them from the Revelation of God , than from that of Man. A very subtil piece of Logick indeed , if he had design'd no more than he spoke . But he hath a farther drift in it ; he knew it was not every Reader wou'd distinguish between the Sence and Meaning of the Proposition , which we grant must be equally clear and perspicuous in both , in order to an assent ; and , The reality and existence of the thing , and truth of the Revelation , in respect of which , the Revelations of God always carry a greater degree of Perspicuity ; because of that Evidence in the Mind , occasion'd by such proofs which it is impossible for man to give . What I spoke of this before , I level'd at his design rather than his words , as I am forc'd to do in several other instances . But he will say perhaps , these proofs may make the Revelation more certain , but not more clear . I grant they don't explain the words of it . But 't is plain the Proofs make the Revelation never the more true or certain in it self : But it is in respect of us they make it more certain . And to make a Revelation more certain in respect of us , is to make it more clear ; and that is to add a greater degree of Perspicuiry to it . 4. We can give our assent to nothing , but what we have clear and distinct Idea's of . ( i. e ) We can believe nothing but what we have the immediate perception of Sense , or Demonstration for , or know by direct and immediate Intuition . Such stuff as this he lays down for Logick , and if you will argue with him , it must be in his own Method , and upon his own Principles ; and then to be sure he will be too hard for you . But if you put him out of his Biass , and keep him to plain undisguis'd Reason , and the receiv'd rules of Arguing , you spoil him quite . Now by this time who so blind as not to see ? That the design of this Book is To strike at the Root and Foundation of all reveal'd Religion . And now I have thus brought this Man out of the Clouds , I need not spend much time in striping him of his disguise ; for the inferences he wou'd have people make from these Principles , are so glaring and open , that every body may see them . If Authority be no ground of Perswasion , then we must not believe the truth of any Revelation or Prophecy . And if we must give our assent to nothing , but what we have clear and distinct Idea's of , then farewell all Religion both natural and reveal'd . For we know all Religion natural and reveal'd is ●ounded upon the belief of a Deity , of the Immortality of the Soul , and of Rewards and Punishments in another World ; but it is impossible for us now to have as clear and distinct Idea's of these , as we have of a Stock or a Stone ; but we infer these truths only from those things whereof we have clear and distinct Idea's ; and therefore upon his Principles we must utterly reject them all . And then since by clear and distinct Idea's he means , As exact and clear a notion as we have even of sensible Objects , in one sentence he excludes all assent even to the reality and existence of every thing in the Gospel that respects another World ; and rejects all those Methods of our Salvation , which are spoke of in the Bible , as so many Dreams and Fictions . Thus we must disbelieve the Resurrection and Change of our Bodies ; the Happiness of the blest in Heaven ; the Incarnation and Divinity of the Son ; the Trinity of Persons in the Godhead ; the Operations of the Holy Ghost , &c. nay the whole Christian Religion : Because , as I have sufficiently shewn , we have not such clear and distinct Idea's of these things , as we have of the ordinary Phaenomena of nature . He cou'd not but see this , and therefore we may well conclude this was his drift . But he did not consider atthe same time , that this wou'd cut off all assent to the very Being of God. And thô I am fully convinc'd , that he is the most inveterate Enemy to reveal'd Religion , that hath lately appear'd in Print ; however I can scarce think he is arriv'd to that height of Atheism yet , as to deny the existence of God , thô he has not as clear and distinct an Idea of him , as he has of a Stock or a Stone . As for his second Section , 't is all foreign to the matter ; and all that he says about seeming contradictions , is plainly level'd at the Doctrine of the Trinity , thô Transubstantiation be the instance he makes use of . And he proceeds upon the same fundamental Errour he hath hitherto done , That we can believe nothing but what we have a clear and distinct Idea of . We say as well as he , That there is nothing contrary to Reason in the Gospel . That there is no contradiction in any point of Doctrine in it . That Christianity is a Rational and Intelligible Religion , which are the things he insists upon in this Section , and goes a great way about to prove very aukwardly . And therefore what can he mean by it , unless it be to make unthinking People fancy we deny all this . If he hath any thing to object against our Doctrine of the Church of England or Ireland , let him speak plainly : but nothing is more vile and disingenuous , than for a man to speak thus indistinctly and confusedly , and talk all in the general with design to make People think us guilty of those errours we detest and abhor . If he has any controversy with us , let him deal honestly , and instance in any one point of Doetrine we believe or teach , that is contrary to Reason or Scripture ; and make it out as plainly , as I have done his Principles to be such . If not , let him own he had no other design but to expose the Christian Religion , and it's Teachers ; and gratify the Rancour of a sort of People , who because of their lewd and debauch'd lives , must naturally hate that Institution , which they shall one day be condemn'd by ; and which promises them nothing but Damnation in another World. This Book which goes under his name , is exactly calculated for them ; there is a little superficial shew of Learning to make it plausible , but not one instance in all the Book of close Reason or Argument . Let him shew me where one link of my Reasoning fails , and I will make it up again so firm , that he shall never be able to undo it . Whereas all his whole Discourse is a meer Rope of Sand ; many bold and false Assertions , sly Insinuations , and several things , nothing at all to the question , huddled up together on purpose to patch up a Book ; and amuse such persons who have just Logick enough to be impos'd upon by a Fallacy , but not to see through it . Now after this long digression of two Sections , in his third and last Section he comes at length to the matter in dispute , but with what success we shall see . Here he begins to state the question again , and says a Doctrine above Reason , or a Mystery denotes one of these two things . Either 1 ▪ A thing intelligible in it self , but cover'd with such a Vail , that Reason cannot penetrate to see what is under it , till it be remov'd . Which definition agrees perfectly to the Mysteries of the Gospel ; for they are all things intelligible in them selves , but in this life so obscur'd from us by this vail of flesh and blood , that with our strongest Imagination and closest Reasonings , we cant penetrate into the true nature of them , till this Vail be remov'd ; and then we shall see them clearly . Now this is not the definition that he quarrels with , and if he will admit of this little enlargement of it , we are both agreed . But the definition he finds fault with , is this . 2. A Mystery is a thing of it's own nature unconceiveable , and not to be judg'd of by our ordinary Faculties and Idea's , tho it be never so clearly reveal'd . I never met with any one Sentence , so fraught with absurdity as this is . For 1. It signifies a thing in it's own nature unconceivable , this is a downright falsity . For every Mystery is in it's own nature conceivable ; the more truth any thing hath in it the more conceivable it is in it self ; the Mysteries of Christianity are the Eternal Truths of God , and therefore are in themselves conceivable . But it is in respect of us that they are not so , because of the frail and limited condition of our understandings in this life . 2. Not to be judg'd of by our ordinary Faculties and Idea's , thô it be clearly reveal'd . Now for a thing to be clearly reveald to a Man , and yet that same man know nothing of it ( which is his sence of the words , and which he would fasten upon us ) is a perfect contradiction . For it is no other than saying , that the same man way , and may not know the same thing , at the same time . He can never come off by saying that a thing may be clearly reveal'd , and yet the Person may have no ability to apprehend any thing of it ; for all Revelation supposes a capacity in the Person to whom it is made , to apprehend something of it ; and therefore 't is nonsence to say , that any thing can be clearly reveal'd to a Horse , or a Stock , or a Stone . 3. Besides it is absolutely false , that the Mysteries of our Religion are not to be judg'd of , by our ordinary Faculties and Idea's . It hath already appear'd , that as to the thing signified and intended in the Revelation , we have no Idea , nor faculty to judge of it as it is in it self . But as to all those means , whereby God hath discover'd the reality and existence of those things to us , we may judg of them all by our ordinary Faculties and Idea's . And to make this plain , let us instance in the same Mystery of the Resurrection . Our Bodies sown in Corruption , shall be rais'd in Incorruption . This is one of the reveal'd Mysteries of the Gospel , and yet we are to judg of it by our ordinary Faculties and Idea's . For we have Idea's in our heads of what a body is ; what it is to be sown or laid in the ground ; what it is to be rais'd ; and what it is for a body to be improv'd when it is so . Besides our Faculties of Understanding are imploy'd , in considering those many arguments which prove the truth of this Mystery ; and therefore 't is plain that by our Faculties and Idea's , we can judg of that part of it which is knowable by us . But he will say , we can't judg of that part of it which is totally obscur'd from us , and therefore so far it is no part of our Faith , and we are wholly unconcern'd in it . But on the contrary , we are bound by express words of Scripture , to believe that this Improvement will be very great , as in 1 John , 3. 2. We know not yet what we shall be , but we know that when he shall appear we shall be like him . Here we are bound to believe that we shall be like Christ , thô we know not what this likeness is , or wherein it will consist . 4. On this supposition , that a thing is in it's own nature unconceivable , how is it possible for it to be reveal'd ? This is another flat Contradiction ex Parte Rei , as the first was ex Parte Hominis . A thing is in it's own nature unconceivable , and yet it may be reveal'd ( i. e. ) the same thing may , and may not be reveal'd . 5. He makes a thing 's being in it's own nature unconceivable , and not to be perceiv'd by our ordinary Faculties and Idea's , to signify the same thing ; whereas they are just as different as Light and Darkness . Thô our capacities are now dark and shallow , yet they will hereafter be improv'd and enlarg'd ; and then we shall have extraordinary Idea's to represent to us what we have no notion of now : And then the thing will be no way unconceivable either in itself , or in respect of us . These are not all the absurdities in this sentence ; and yet it is the very Monster this Knight Errant sets up for himself to engage with . It is the spurious off spring of his own brain , and yet he fathers it upon us , by introducing it with this expression , It is made to signify , &c. But it was never made to signify this by any besides himself . I shou'd read the Gospel a million of times over before this definition of a Mistery wou'd have come into my head . Here he hath made his own words good ; That Contradiction and Mystery are two emphatical ways of saying nothing ; He lays down this absurd definition of a Mystery , and then sets himself with a great deal of Solemnity to encounter it , which is in truth no other than for a man to put himself into a ridiculous antick posture , and then quarrel with his shadow for it . It is hard to tell how to proceed with this man , he has been running away from the Question ever since he began ; and now that he put us in hopes of coming to it again , you see how grossly we are disappointed . I wou'd with all my heart stick by the first definition of a Mystery , which with a little addition I allow to be very good . A Christian Mystery is a Divine Truth intelligible of it self , but so cover'd and obscur'd from us now in this life , that Reason can't penetrate the Vail to see what is under it , till this Vail be remov'd in another life by the glorification of our Bodies . Let him confute this definition if he can , for I will never fall out with him about the other ; he shall have it all to himself , 't is his own Creature , let him be as severe upon it as he pleases . But because he has so blindly mistook the matter , I must tell him once more what it is he is to prove , if he has any controversy with us in this point . He is to prove these two things . 1. That there is nothing reveal'd to us in the Gospel but what we have clear and distinct Idea's of , ( i. e. ) either a full comprehensive knowledg of ; or as clear and distinct notions , as we have of any ordinary Object in nature . And 2. That we are not oblig'd by Scripture , to believe that there is any thing intended in some points reveal'd , beyond what we are now able thus to comprehend . These are the things which lay upon him to prove , if he wou'd have spoke to the purpose . It is impossible that any man shou'd argue closely , who mistakes the Question as he does ▪ however I shall consider what there is in the rest of his Book that looks like reasoning . He does not proceed to proof yet , but runs upon another Digression , to tell us the signification of the word Mystery , and particularly what it signify'd among the Gentiles . But what is this to us ? it signifies quite another thing among the Christians . But he says not , for in the New Testament Mystery is always us'd in the first sence of the word , or that of the Gentiles , viz. For things naturally very intelligible , but so covered by figurative Words or Rites , that Reason cou'd not discover them without special Revelation . This is the description which he gives both of the Gentile , and Christian Mysteries in common . But taking a Christian Mystery even in his own sence , ( i. e. ) As it was involv'd in Jewish Types and Ceremonies ; yet they differ very much from those mysteries of the Gentiles . For 1. The Christian Mysteries were not discoverable but by the special revelation of God , whereas those of the Gentiles were discoverable by the revelation of a man. 2. Besides 't is absolutely false that the things involv'd in the Jewish Types were in their own Nature very intelligible . For they were all of such a Nature , that men cou'd never have arriv'd to the least degree of knowledge concerning them by strength of Reason ; whereas there was nothing in the Heathen Mysteries but what was in it self very obvious to Reason . 3. The matters contain'd in the Jewish Mysteries and the things intened by them , were such as concern'd the Eternal salvation of Mens Souls , whereas the things contain'd in those of the Heathen were to a quite contrary purpose , in order to Idolatry , and many other gross sins . And it is not without very good reason I take notice of this difference here , for thô it doth not hit this discription of his immediately , because he may perhaps say those were thought to be the concernment of Souls too : yet it is level'd at the main design of his Book , which by this time no man can be ignorant of . 4. The things contain'd in the Jewish Mysteries , the Priests themselves were ignorant of ; whereas the Heathen Priests for the most part knew the bottom of theirs , and conceal'd them industriously from the People . And this is what he wou'd insinuate of all Christian Priests , viz. That we fully comprehend the meaning of all these things our selves , and palm them upon the People for Mysteries . Which is the occasion of those virulent expressions of his in this Chapter , That through ignorance or passion we maintain , what was introduc'd by the craft or superstition of our fore fathers . And calls it a Gainful Opinion ; as if the only design of Christian Mysteries , were to bring in Money to the Priests . he calls Christianity as it is now receiv'd an Implicite Constitution ; and says the Venerable Teachers , play at this small game to amuse the People . But he , like a sharp inquisitive man it seems , has found out our Mysteries , and is resolv'd in his next Book to discover them all , and lay us open to the World , like Heathen Priests as he makes us . And now I come to his second Chapter of the third Section , where there is the first appearance of any thing like a reason ; there is but one argument in all that Chapter , and indeed in all the Book ; and because he delivers it confus'dly , I will reduce it to form , and then we shall see clearly what force there is in it . And if he thinks I don't do him justice , let him manage it better for himself if he can . The whole strength of his arguing is this If we have as clear and distinct Idea's of every thing reveal'd in the Gospel , as we have of any thing in Nature , then there are no Mysteries in it . But we have as clear and distinct Idea's of every thing reveal'd in the Gospel as we have of any thing in Nature Therefore There are no Mysteries in the Gospel . The Minor he proves thus If we have as clear and distinct Idea's of God and Eternity , as we have of any thing in nature , then we have as clear and distinct Idea's of every thing reveal'd in the Gospel , as we have of any thing in Nature . But we have as clear and distinct Idea's of God and Eternity , as we have of any thing in Nature . Ergò Now do but deny this Minor , and he puts you off to another Book for the proof of it , and this is the whole substance of his reasoning here . But to pass by the Impiety and Prophaneness of that saying of his , That the Divine Being it self is not more Mysterious than the most contemptible of his Creatures , I will give him a reason why it is impossible for him ever to prove what he pretends . And that is , because even the most glorious of his Creatures are finite and limited , whereas the nature of God is Infinite ; and therefore even when we come to Heaven , he will be mysterious to us in a more proper sence than any thing else , because we shall not even then have as full and comprehensive a knowledg of him , as we shall have of the greatest of his Creatures . That which he builds upon is this , That nothing can be said to be a Mystery , because we have not an adequate Idea of it , and a distinct view of all it's properties at once . But who ever said that the Mysteries of the Gospel were such only for this reason . I grant him if this were all , then as he says every thing in nature wou'd be a mystery , for we have not a full and perfect knowledg of any thing . The true reason why our Christian Mysteries are such in a more peculiar and proper sence is , because the Idea's we have of them are more imperfect and less adequate , than those we have of the ordinary phaenomena of Nature . This is the point in difference between us , Whether we have as perfect and comprehensive a knowledg of every thing reveal'd in the Gospel , as we have of any thing in Nature . This is what he affirms , and we deny ; and for proof as I said before , he refers us to another Book in reversion . Here he only affirms it boldly , and instead of proving that our notions of these divine things are as exact and full , as the notions we have even of sensible Objects ; he spends this whole Chapter in proving by several instances , as of the Table he writes upon ; of Rain , and a drop of Water , &c. that we have not an adequate Idea of any thing . But why does he thus beat the Air ? who ever deny'd it ? and yet this poor hungry thought , is the only appearance of an Argument through his Book ; it was for this only the whole was wrote , and the only skill he has shewn in it , is in beating up so little Sence , into all this Froth . Now because there is no Proof here , there can be no farther Answer : However since he hath order'd the matter so as to make it look like Reasoning , to amuse the Minds of unthinking People , I shall shew the difference between the things reveal'd to us in the Gospel , and the usual Phaenomena of nature with respect to the measures of our knowledg . And therefore 1. Thô we shou'd grant what is absolutely false , and what he was to have given some proof for if he had been able , that the things reveal'd in the Gospel , and the ordinary objects of our sences , were upon the same level as to our knowledg , that we are equally ignorant of both , and comprehend them alike ; yet his Inference wou'd not follow from hence , viz That the things reveal'd in the Gospel are not mysteries , in a more proper sence than a Spire of Grass , a Stock or Stone . For thô we are equally ignorant of two things , yet there may be much more behind to be known in one than in the other ; and therefore upon this score , may much more properly be call'd a Mystery . For certainly thô we knew as much of God now as we do of a Stock or a Stone , yet sure he will allow there is infinitely more yet to be known in that Fountain of all Perfection , that rich Treasure of Wisdom , which is so far from being comprehended now , that he shall never be exhausted to all eternity . We may say the same of all the other Mysteries of Christianity , thô we shou'd grant our Idea's of them were as perfect , and that we knew as much of them now as we do of any thing in nature , yet because they are infinitely more excellent in themselves ; and that there is much more behind to be known in them , yet they wou'd deserve the name of Misteries in a much more proper sence than any thing in nature . Especially if we add that they are not only more excellent in themselves , but they are of much greater concernment to us , as they relate to the salvation of our Souls , and our well-being for ever in another World : Which makes them deserve more regard , and consequently a better name if we have it to give them . Wherefore we may well wonder what end any man cou'd have in starting such a notion as this is , unless it were to vilify and debase the Doctrines of the Gospel ; and cunningly to lessen all reveal'd Religion and it's Teachers in the opinion of men , as if they already had too great thoughts of God and his Revelations . 2. But there is a yet greater difference than this , for the things reveal'd in the Gospel , as to that part of them which makes them Mysterious , are such as exceed our present Capacities of Knowledg ; whereas all the things of Nature fall within their Sphere , and are in themselves immediate and proper objects of our Sense and Reason . Thô many of them are such , that we neither do , nor ever can actually know any thing of them . And to lay this difference open to all , we must consider that this of being above Reason is an aequivocal expression , and signifies two very different things . 1. It signifies a thing which does not exceed our powers of understanding ; but is conceal'd from us , and lies out of our reach , by some accidental impediment or obstruction , which it is impossible for us to remove . And in this Sence it is above our Reason to know certainly , what is at the center of the Earth ; or whether there be any Inhabitants in Saturn , or of what species they are ; what are the true motions of the Heavenly Bodies , and what order they observe among themselves ; and the different configuration of the little parts of matter , &c. That which makes these things above our Reason , is not any thing essential to them , but something accidental . And therefore we find our knowledg very much improv'd , and promoted by the help of Glasses , which discover things that by reason of their smalness , and distance were not preceptible by the naked eye , nor certainly discoverable by Reason . So that we may say , many things were above our Reason before these helps were found out , which are not so now ; and if these helps cou'd be carried on , and improved to that degree , as to lay open to our view the smallest parts of matter , and at the greatest distance ; or that a rational account were given us , of all the Phaenomena in Nature , by any intelligent Being superior to ours , we should apprehend it distinctly and perfectly , and then nothing in nature wou'd be above our Reason . 2. To be above our Reason signifies , A thing which in it's own nature exceeds our present Capacities , and is no proper object of those faculties of knowledg which we are now endu'd withall . And in this Sense the nature of God is more properly above our Reason than a Stock or a Stone , Eternity than Time ; a Spirit , than a Body ; the Joys of Heaven , than Sensual Pleasures ; the eternal Generation of the Son , than the ordinary Procreation of Man ; the operations of the Holy Spirit , than the nourishment of our Bodies , &c. There is as yet no proportion between these Objects and our Faculties of Knowledg ; our intellectual powers are not yet form'd and so adapted for them , as they are for those things in Nature , which are the proper objects of our Sense and Reason now . So that it is a more improper way of speaking , to say that these things should be clearly reveal'd to us now , as they are in themselves ; than to say that a nice point in Divinity or Philosophy , shou'd be clearly explain'd to an Infant . They are indeed plainly reveal'd to us as to their reality and existence , but not clearly as to the true nature of the things . Nothing in the World is more evident than that such things are reveal'd to us ; but what or how they are in themselves , is impossible for us to comprehend . And this is what the Apostle means by that saying , That Eye has not seen nor Ear heard , neither have entred into the heart of Man the things which God hath laid up for them that love him . Which Words , thô by the context they are more immediately spoke of things past , and then reveal'd in part ; yet they have a farther reference to the full completion of all these things in another World. I shall make this whole matter plain by an Instance . A Person who was born blind knows as little of the Sun as he does of the real nature of God ; he feels the heat and warmth of it ; he is cherish'd by it , and lives and thrives by the secret influences of it ; but he neither knows where , nor what it is : and if he had been ever told that all this was the immediate act of God , he wou'd have thought so , for he knows nothing of the Sun besides the name . Now upon this Authors Principles , the nature of the Sun , and the nature of God are both equally a Mystery to this Blind Man. That he is equally ignorant of the true nature of both I grant , however they are not equally a Mystery to him . And that this may appear let us suppose this Mans Eyes were opened ; then he wou'd see clearly that the Sun is a large , round , lucid Body in the Firmament : but he wou'd be hereby enabled to know nothing more of the true nature of God than he did before . And why ? because this is beyond the reach of all his natural powers of Knowledg ; and if all his Senses were improv'd to be a thousand times nice● than they are , thô he wou'd see much deeper into the nature of all things here , yet the nature of God , and the things relating to another Life wou'd ly as much out of his reach as ever ; he wou'd even then know as little of the Glory of God , as that Man did of the Sun before his Eyes were opened . for Light it self is but a Metaphor , adapted to our gross Capacities to signify the Glory of God , which we are told in the Revelations is to be instead of light in Heaven . But because this is an Instance only of a sensible Object , let us take another of Reason . Let us suppose an illiterate person , who never heard of Christianity , or the Mathematicks is equally ignorant of these two Propositions . The three Angles of a Triangle are equal to two Right ones . And this We shall be rais'd in the likeness of Christ. These two Propositions this Derinder of all reveal'd truths will say , are alike mysterious to this Man. Whereas the contrary will evidently appear if we but take this Man and teach him Mathematicks , then he shall perfectly apprehend all that is to be known of that demonstration , and how it is impossible it shou'd be otherwise . But teach him the Gospel , and make him as learned as he is capable in the Christian Religion , he shall know nothing more of that Proposition ( thô he shall be better convinc'd of the Truth of it ) than he did at first hearing . And why ? because the one was a truth in nature , within the sphere of his intellectual powers ; the other is supernatural and he can never have any notion of the manner of it , till he has new Faculties or those he already hath are greatly enlarg'd . But this matter will clear up farther , if we compare some of the Mysteries of our Religion with those things in Nature which bear the greatest Analogy with them , and by which they are represented to us in the Scriptures . If we say a Son is like his Father , we immediately conceive in our Minds the same Stature , Countenance , Lineaments , and Complection ; or the same Humour , Disposition , natural parts and Inclinations , &c. so that we very well apprehend wherein the likeness consists . But when we say we shall rise in the likeness of Christ , here we stop and our Thoughts can reach no farther . Again when we say one Man is the Son of another , we apprehend very well the manner of natural procreation , and how it is he came to be his Father . But when we say Christ is the Son of God by an Eternal Generation , we know nothing of the manner of one Spirits producing another ; nor can we tell how he came to be born of a Virgin without the concurrence of a Man. When we say the Spirit of God hath a real influence upon ours in the operation of Grace , we know much less of the manner of it , than we do of one Bodies moving another by contact : and we know the Food we eat nourisheth us by undergoing several alterations , and then being converted into the substance of our Bodies ; but we can't know thus much of the manner how Grace administers strength and comfort to our Souls . Again we know of time that it is finite and successive , and we can measure it in certain proportions by the motions of the heavenly Bodies . But as for Eternity , for want of a clear Idea we frame a notion of it from time , and thus by a limited thought we do little less then destroy it's Being . For as for saying it is a perpetual Now , thô it be the prettiest thought we have of it , yet if we attend to this we shall find , we say nothing more than that the same Instant shall remain for ever ; and thus attribute that succession to one Instant of time abstractedly considered , which we us'd to attribute to things which exist in it . And therefore it is as gross a description of Eternity , as a flying Boy is of an Angel. And yet it is very pleasant to hear how this man talks of it . It is no more above our Reason because we can't apprehend it , than a Circle is because we may . But why ? because Reason goes as far as it can in both . The Circle is to be imagin'd , but Eternity is not essentially imaginable ; if it were , Reason wou'd have it as well as the Circle , yes that it wou'd : but you wou'd not have Reason to imagine any ▪ thing that is not to be imagined ? And yet but a few lines after he will make us imagine it in his next Book as perfectly as that 3 and 2 make 5. But this is a strange Circle in arguing , to prove that Eternity is not above our Reason , because it is . And you see the cause of this blunder is , because he confounds Idea with Imagination , one of the best distinctions we are beholding to the modern Logicians for . 'T is plain there are many things we have Idea's of , which we are not able to imagine , and Eternity is one of them . And because we can't frame any imagination of it ; it doth not follow that we can't apprehend it at all , for Reason can frame an Idea of it as it doth of the other things of another life ( i. e. ) by Analogy , and for this reason it is more a Mystery than a Circle which we perfectly imagine . Once more , thô the Essence of matter lies hid from us , as well as that of a Spirit , yet we know much more of it's properties , as that it hath Gravity , Extension , Solidity , Impenetrability , Divisibility ; and this Table on which I write thô I can't actually divide it into infinite parts , yet I can carry it on in my Mind , and conceive it divisible . Now these are properties of matter which agree to it in general , and are not meer modifications of it . But we know no more of a Spirit but that it thinks ( i. e. ) just enough to prove it's Existence , and no more ; for as to all the different modifications of Thought , it is but thinking still ; and therefore is answerable but to that one property of Extension in matter . Besides we don't attribute this of Thinking immediately and positively to a Spirit ; for we don't say a Spirit thinks because we know so much of the real nature of it as to discover this : but we say it thinks because we can prove that matter can't . Now when I say the Idea we have of a Spirit is not positive , I mean that it is not so in respect of our understanding ; because we have no way of attributing it to a Spirit , but by a negation of it to matter . I must confess if we take a Spirit in the sense that some men do ( i. e. ) only for a Thinking Being , then indeed we come to the notion of it by Reflection ; we find something in us that Thinks , and from thence we immediately attribute it to that Being . But for any thing that is yet concluded , this Thinking Being may be meer matter ; and when we proceed to infer the existence of an immaterial substance ( which is the true notion of a Spirit , as it is distinguish'd from matter , and in which sence God is said to be a Spirit ) then the Idea we have of it , is as far from being positive , as the words by which we express it . Then we have no other way of conceiving it , but by removing from it Extension , Divisibility , Solidity , &c. which are the properties of Body : and we conclude that the substance in us that thinks must be immaterial , because this operation exceeds the power of meer matter , i. e. while it is such ; for if God shou'd alter all the properties of it , so as to make it something else , and not matter , then no one can deny but it may think ; but how far this implies a contradiction I shall not now dispute . So that again I can't but wonder any one shou'd affirm positively , that we have as clear and distinct Idea's of the Nature and Properties of Spirit , as we have of Body . Mr Lock 's Notion of the Soul is only that of a thinking substance without any regard either to the materiality , or immateriality of it ; tho' one wou'd think he inclines to the former , when he shews this to be the sence of the word Spirit both in Prophane and Divine Authors . However he says afterwards that the utmost Proof we can have for the immateriality of it will amount only to a Probability ; and thus much concerning it he thinks deducible from his Principles , and particularly from his supposition of a System of matter ; and adds that he would gladly see a better proof of it either from the Bishop of Worcester or any one else . To speak to this now wou'd be no other then a digression from the business I am upon , but I do not dispair of giving him this Demonstration which he wou'd so gladly see ; and shewing him withal 〈…〉 〈◊〉 how very much he is out in his application of those Texts of Scripture he makes use of . I know 't is easy for a person to deny any thing to be demonstration which is not mathematically such ; but if it appears that we have as good proof for the immateriality of the Soul , as we can reasonably expect for any natural or moral truth , this is sufficient for the conviction of any , except those who by their Principles are oblig'd to oppose it . But to return , it is Evident from what hath been said , that we are so far from forming any Idea of Spirit as clear and distinct as that we have of matter , that we can't form a simple Idea of any property in it , which is positive in respect of our understanding ; and therefore since simple Idea's are the foundation of all our knowledg as they are laid down by that Delicate and Curious Head , which this man of Forehead only has so grossly mistaken ; that defect in the first principles shall run through all our after Reasonings about the real nature of it , and render them much more confus'd & imperfect than those concerning matter . I might say the same of a Spiritual or Glorified Body , that we can frame no Idea of it , but by negation of those imperfections that are incident to us in this frail condition of mortality , and those few passages related of our Saviour's Body after his resurrecton , are wholy unaccountable by us ; at least much more than the ordinary appearances of Nature ; as particularly his vanishing out of their sight all of a sodain ; and appearing in the midst of them , at a time when the doors were shut , &c. and that these things were not any miraculous operations , but the real properties of a glorifi'd Body , is more likely to think ; than that he shou'd have rarify'd the Door , or the Walls of the House to get entrance ; or have secretly convey'd himself along with them , as some learned men have endeavour'd to solve these passages . Nor can we conceive how a body shou'd be divested of it's gravity , so as to mount the Skies as our Saviour's did at his ascension , and as the Bodies of the Saints shall do at the general resurrection . None of these things are to be solv'd upon the common principles of knowledge that are in us now , because we have not capacities suitable to the nature of them . So that now we may wonder what ridiculous meaning this man can have , when he says that all the things which are spoke of in the Gospel , are as consistent with our common notions as Wood and Stone ; and that we are as properly said to comprehend them ; and that our Idea's of natural and divine things are equally clear and distinct . A strange fallacious inference this , because we fully comprehend neither , therefore we are equally ignorant of both . And to amuse people that can't see this , that he might seem to speak something to the purpose , he borrows a distinction . viz. That between the Nominal and Real Essence of a thing . How impertinently he hath made use of it in this matter , is very plain from what has been said ; which thô we grant it to be a good one , yet it is nothing to the purpose . But it is so far from being a good Distinction , that it seems to me not to be good Sence . For nothing can be more absurd than to suppose two different Essences in the same thing . Nor can any thing be more directly level'd at those glorious Attributes of God , his Goodness and Truth than what it supposes , viz. That we are thus deceiv'd in every thing , and know nothing at all of the true nature of things by those properties that are discernable by us . And therefore to use his own words , This rather becomes Impostors to think , than the tought of God who hath no interest to delude his Creatures , nor wants ability to inform them rightly . If it had been said in plain language , that there is something in natural things we do apprehend , and something we do not ; which means all in that distinction : This wou'd have been Philosophy for the Vulgar ; and therefore to make a Mystery of it , it must be call'd the Nominal and Real Essence of a thing : thô it carry a flat contradiction in Physicks , and a monstrous consequence in Morality , and lays a foundation for Eternal Scepticisme . But supposing there is a meaning in it both true and innocent , yet it must be own'd this was the most unhappy way of expressing themselves , that possibly they could have light upon . Thus far as to his arguments from Reason . Now I come to consider those he brings from Scripture : and we are like to have very close reasoning from them , when in the very entrance he again confounds these two Propositions . Whether or no Christianity is Misterious , and whether there are no Misteries in Christianity . Whereas even the latter of them is dubious ; for the word Mystery is us'd to signify several things . And therefore to remove all ambiguity , and shew the fallacy of his arguing we will lay aside the Word , and speak to the thing it self , ( i. e. ) Whether we have not as clear and distinct Idea's , as full and perfect a knowledge of all things reveal'd to us in Scripture , since the appearing of Christ in the World , as we have of ordinary sensible Objects . That we had not before he allows , and therefore he grants they were Mysteries then , but now since the coming of Christ they are not . And the whole substance of his arguing in this long Chapter is this . If all those things which were signified by the Jewish Rites and Ceremonies are clearly reveal'd to us , then they are no longer hidden from us . But all those things signified by the Jewish Rites and Ceremonies are clearly reveal'd to us . Therefore They are no longer hidden from us . Thus he proves the Minor. If the Vail is taken away in Christ then they are clearly reveal'd to us . But the Vail is taken away in Christ. Therefore . They are clearly reveal'd to us . And to make this Minor good , he brings all these Texts of Scripture , and Quotations out of the Fathers ; to prove that the Vail is taken away , and that they are clearly reveald . Now if any amongst us had absolutely deny'd that the Vail was taken away ▪ and had affirm'd that they were not plainly reveal'd to us , then he might have had an adversary : But there is not a sentence in this Chapter , that looks like a controversy with any but the Jews . If this man wou'd have argu'd instead of Bantring ; he wou'd have distinguisht , and shewn in what sence we deny it , and then have prov'd that the Vail was taken away in that sence that we deny . And therefore since he hath dealt treacherously , I must make him honest , and distinguish for him . And in order to make this matter very plain , we know that there are four things to be reveal'd concerning any thing that is hid from us . It 's Existence , it 's Essence , it's Properties , and the Relation it hath to us ; and every one apprehends at first reading how a thing may be clearly reveal'd as to it's Existence , together with the relalation it hath to us , and yet remain totally obscur'd as to it's Essence & Properties . Now therefore what we say is this . 1. That as to the internal Essence , and real Properties of these divine things reveald to us from Heaven , we are wholly ignorant of them ; and know as little of them in this respect now they are reveal'd in the Gospel , as was known before when they were involv'd in Types and Figures . 2. That all these things which we call Mysteries , and now reveal'd to us in the Gospel , while they were vail'd in Types and Figures under the Mosaik oeconomy , were very much obscur'd as to their Existence , and as to the concernment of mankind in them ; and therefore the Law is said to have had only a shadow of good things to come , i e. Men had but a very dark & imperfect knowledg even of the reality , and being , and signification of those things . As of the Eternal generation of the Son , his Incarnation , Crucifixion , Ascention , the Trinity of Persons , Resurrection and Glorification of the Body , the Operations of the Holy Spirit , &c. They had then no clear and certain knowledg of the reality and existence of any of these things afterwards reveal'd in the Gospel , excepting only that of the Being of the true God , which was reveal'd to them by Moses under the name I AM , which denoted nothing more than his existence . 3. We say that these divine things , which were hidden and obscur'd before the appearing of Christ , were all of them plainly and clearly reveal'd as to their Existence and as to the Relation they have to us , ( i e. ) as to the reality and being of these truths , and our concernment in them . And yet they do not cease to be Mysteries still , because they are still infinitely more obscur'd as to their Manner and Properties , than the common objects of nature . So that now it is clearly reveal'd to us that Christ is the Son of God , yet it doth not follow that therefore we know as much of the manner of that Eternal Generation of the Son , as we doe how one Man is said to be the Son of another . Because it is reveal'd to us that there are endless Joys in Heaven , it doth not follow that we know as much of them as we do of sensual pleasures . Because it is clearly reveal'd to us that we shall be rais'd at the last day , in the glorious likeness of Christ ; it doth not follow that we know as well what this Glory will be , as we know what it is to be of a Fair and Beautiful Complection ; and so in all the rest . And this is the reason of those seemingly opposite expressions of St. Paul , the one in 2 Cor. 3. 18. where speaking of the Clearness of the Gospel , in opposition to the Obscurity of the Law he says , We all with open face beholding as in a Glass the glory of the Lord. And yet in 1. Cor. 13 , 12. speaking of this same present state of the Gospel , in opposition to our future state in Heaven he says , That now we see through a Glass darkly , but then Face to Face . By the first he denotes the clearness of the Revelation as to the Existence , and Design of those things now under the Gospel : by the latter , he denotes the present obscurity of them , as to their Manner and Properties . But it may be objected here that thus they are but Types still , and therefore the things contain'd in the Jewish Rites and Ceremonies , are as little reveal'd now , as they were before . But whosoever makes this Objection can't but know these two things to be true which I contend for , however we are able to reconcile them , viz. 1. That those things signified by Jewish Rites and Ceremonies since the coming of Christ are more clearly reveal'd to us than they were before . And 2. That now they are more clearly reveal'd to us , yet we have no Idea's of the real Nature or Properties of them , which I have sufficiently prov'd . Whosoever allows these two things , must be of my opinion , whether I were able to answer this objection or no. But it is easy for any one to apprehend , that when I say the Idea's we have of the things of another World , are no other than a sort of Types or Figures ; I don't take them in the strictest sence of the Words , as they are applied to Jewish Rites and Ceremonies ; which were all of them actions conversant about external Objects , and design'd to represent some divine transaction which was to have it's completion in this life ; and even then was to have a farther reference to something intended by it in another World. But my meaning is , that the best notion we can frame of a Divine Object , represents nothing of the real nature of the thing to us as it is in it self ; if any one finds fault with the word , let them call them by what other name they please , since it is plain they must allow the thing . And now he sees , if he was really blind before , in what Sence this Vail is remov'd , and in what sence we affirm it to remain . and if he thinks himself able to do it , instead of proving operosely what no man denies , that the Vail is taken away in Christ ; let him prove the truth of it in that sence which we deny , viz. That it is taken away , not only as to the Reality , and Existence , and Intent , of the things reveal'd which we allow ; but as to the Manner and Properties of them , so that now we have as perfect a notion and compre hensive a knowledg of them , as we have of the Manner and Properties of any thing in nature ; or in his own can't , that we have as clear and distinct Idea's of them as of any sensible Objects . As for instance Jonas's being in the Whales belly , was a Type of our Saviours Burial and Resurrection , and therefore now this is reveal'd he must make it out , that there is nothing more mysterious in our Saviours Death and Resurrection , than in a mans being carried into a Vault , and walking out again upon his leggs . The feast of the Passover was a Type of Christ , and represented the Lords Supper ; and this now is but a Type of the joys of Heaven , as our Saviour himself makes it by those words , Hence forth I shall not drink of this fruit of the Vine , till I drink it new with you in my Father's Kingdom . But this man must shew us the real nature of those pleasures which are here signified by the Fruit of the Vine . And now that it appears what he was to have prov'd ; to save me the labour of transcribing , do but look over every Text he hath quoted by way of Proof , and try to make his inference from it , and then you will be satisfied that Quaker , or any other Enthusiast never apply'd Scripture so impertinently . Do but apply this distinction of a thing 's being reveal'd as to it's Existence and Design , and the Relation it hath to us only ; or as to the manner and property of the thing it self , and then the little fallacy will appear which runs through his application of them all . I shall only instance in the two or three first . 1. Cor : 2 , 7 , 8. We speak the Wisdom of God hid in a Mystery , which God ordain'd before the World for our glory , which none of the Princes of this World knew , from whence he makes this inference , viz. That this divine Wisdom was then a Mystery for want of revealing Information . Who denies it ? and to confirm this he adds the following words . Eye hath not seen , nor Ear heard , neither have enter'd into the heart of Man the things which God hath prepar'd for them that love him ; but God hath reveal'd them to us by his Spirit , which proves no more than what every body owns , That it was impossible by strength of Reason to have attain'd to the knowledg of those means , which God had appointed for our Salvation , and now they are reveal'd it is only as to the truth and reality of their existence , as to their Intent , and the Relation they have to us ; and not as to the Manner and Properties of them . The things here spoke of which cou'd not have enter'd into the heart of Man , were the Incarnation of the Son , and the Descent of the Holy Ghost ; which were the contrivances of infinite Wisdom for the restoration of fallen Man ; and this was what the wisest heads among us cou'd never have thought of . These things were obscur'd in Jewish Types and Ceremonies , and at length God reveal'd it clearly to us , that those were the means he had appointed for our Salvation . Now the inference this man must make , if he wou'd speak to the purpose is , That therefore we now know as perfectly the manner of that conception wrought by the power of the Holy Ghost in a pure Virgin , as of the ordinary way of Generation ; and because it is reveal'd to us that the Holy Ghost works in us , therefore we must know the manner of it as perfectly , as we do that of the nourishment of our Bodies by meat and drink . The next is , St. Paul used great plainess of Speech , Ergò they had as full and perfect a knowledge of every thing he spoke as they had of a Stock or a Stone . Nay when he spoke to them of the depths of the Wisdom of God , and discours'd to them how he was caught up into Paradise , and heard unspeakable words , without doubt they that heard him had as lively an impression of this whole vision on their imaginations , as he that saw it ; nay as they had of the Man that spoke to them ; and we may expect no less from this profound Revealer of Mysteries , than that he will quote us all these unspeakable words in his next Book . And so by the following quotations he thinks he hath knock'd us down , when any mention is made of the Mystery being made manifest or known to all Nations . Ergò the very Manner and Properties of those things are laid open to us . And therefore this Man ( I warrant you ) knows as much of the secret Councils of God now , whose Judgments are unsearchable , and his ways past finding out ; as he doth of the dark contrivances of that Caball against all reveal'd Religion , where the design of this Book was first laid , and the rest are now a forging . For 't is well known this Mystery of Iniquity doth already work ; but he who hath hitherto hindred , we trust will hinder , till they be taken out of the way , and their wickedness be reveal'd . And here if I were dispos'd to be merry , I cou'd make better sport with the History of this Man's life , than he has done with the Doctor and his Parishioner ; for I have trac'd him in this too , from the time he first gave out he wou'd be Head of a Sect before he was thirty years of Age , till he became an Author ; and from thence to his coming into this Kingdom to spread his Heresies , and put his Designs in Execution . But I am now upon a Subject in Divinity , and not making a Farce ; and perhaps I may have another opportunity of giving the World a clear and distinct Idea of this man , who thinks himself so formidable ; and swells with the fancy of having run down three Kingdoms only with one cross Question , which is the foundation of all his Book , viz. How can a Man believe what he doth not know ? I come now to consider how he answers those Objections which are made against this new Hypothesis of his in Religion . The first sort of Objections he brings are three or four Texts of Scripture , which make nothing against either what he , or we say in this matter ; but such as Enthusiasts bring against the use of Reason in Religion . So that they are wholly impertinent , unless he disputes against the Quakers ; and therefore I have no more to do here but to take notice of the base disingenuity of the man , who by this wou'd make unthinking or prejudiced people believe , that we are those ignorant perverse Men he speaks of ; and put us upon the same level with the rankest Enthusiasts . Whereas he can't but know that we are as vigorous defenders of the use of Reason in Religion as he can be . 'T is by this that the truths of all reveal'd Religion are establish'd , and remain unshaken and the same for ever , in spight of all the opposition of their subtilest enemies . 'T is by this we confute his Errors , 't is before the Evidence and Light of Reason that all his Operose and laborious Sophisms disappear like empty shadows , and vanish into nothing . When we thus contend for the use of Reason in Religion , then on one side we are charg'd as if we deni'd all Revelation , and when we defend the truth of Revelation , then on the other side we are charg'd with laying aside our Reason ; as if we must needs cease to be Men , before we can be Christians . And therefore I shall state a right notion of this matter as clear as I can in short ; and that by these degrees . 1. We allow that Sense and Reason are the only faculties we have of knowing or judging of any thing either in Nature or Religion ; and we allow that God in all his Revelations applies himself to us by these faculties ; and doth not either create any new ones , or make any essential alteration in these we have ; for then a Stock or a Stone wou'd be as capable of a Divine Revelation , as a Rational Creature . And therefore 2. We allow that what is not agreable to these Powers of knowledg we are already endued with , is not to be receiv'd or entertain'd by us ; for otherwise God who plac'd these in us , wou'd not be consistent with himself , nor wou'd he have us so . 3. These Powers of knowledg are better suited to the present objects of this life than they are to those of another ; for otherwise we argue God of want of Wisdom , and Contrivance , and if they were now as well fitted for the Objects of another life , there wou'd be no occasion for a change at the last day . 4. We affirm that all the things of another World , even after they are reveal'd are totally obscur'd both from our Senses and our Reason as to the real Nature and Properties of them as they are in themselves . And this I hope I have sufficiently made out ; so that if People will believe any thing at all of another life , they must do so without clear and distinct Idea's of them . 5. That since we have not capacities for them , there is no other way of revealing any thing to us relating to another life , but by Analogy with the things of this World. Thus the Glory and Intellectual Light of Heaven , is reveal'd under the notion of that we have from the Sun ; the Generation of the Son of God , under the notion of one Man's proceeding from the Lions of another , &c. Now therefore let me again distinguish these two things in every Revelation or Mystery . 1. That Analogous object of this life , under the notion of which God doth reveal any thing of another life to us . And 2. The Thing it self that is signified by it . As to the first of these it falls in all respects under the severest censure and trial of our Reason , as to the latter it is wholly exempted from it . As for instance in this Proposition , The Saints shall reign for ever . In this Mystery the thing reveal'd is the happy and glorious state of the Saints in Heaven . The Analogous object made use of by God for this , is that of the Splendour and Grandure of a Kingdom . In respect of this latter our Reason hath full scope and 't is not only lawful but commendable , nay our duty to be very punctual and exact in our Scrutiny . And therefore we must know the meaning of the words , and understand the matter of the Proposition ; we must be satisfied that it hath no impossibility or contradiction in it . Nay more , our Reason must be convinc'd , and we must have a clear evidence in our mind , of it's coming from God by such Pr●ofs to Mens Senses and Reason of it's divinity , as shall convince us that it could come from none but God ; such as Miracles and Prophecies , or the agreableness of the thing to our common Notions ▪ and I am not to give my assent to it unless I have this Evidence , which I allow thus far to be the ground of Perswasion . Thus far we are ready to joyn issue with any Adversary of Revelation and Mysteries purely upon the principles of Reason . And to require it any farther is no other than to demand a rational account from us , of what we grant we have no notion of . God never requires our Assent to any Proposition , but upon such testimonies and proof as shall cause this Evidence . But as to the thing it self which is signified by this analogy , as the real state and condition of the blest in Heaven is in this Mystery , it is wholly exempted from the enquiry of Reason . And herein is my Faith that I give my assent to a proposition which is sufficiently prov'd to come from God , thô I have no notion at all of that divine truth which is represented to me under the similitude of some worldly Object . And thus you see how Faith is nicely and most exactly defin'd . The Evidence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration of things not seen , because Faith is no such precarious implicite assent , as these Champions for Reason think , but it is the giving our assent to things which thô we have no notion at all of now , yet the reality and existence of them are demonstrated to us by such proofs as raise up in our minds the greatest degree of Evidence for the truth of the Relation . And it is this that will strike all these Opposers of Faith and Revelation dumb , when they appear at the Tribunal of God ; because they will not then have it to say , that God requir'd their assent to any proposition , but what they understood as well as they could understand any thing in this World. And for the Divine Revelation of which , they had sufficient proofs ( if they did but consider them ) to raise up in their minds an Evidence as clear and distinct as they can have of any thing in this World. And thus he sees how groundless all those Objections are , and malicious Insinuations against us and our most holy Faith ; as if we in any point of it declin'd the strictest examination of Reason . We are so far from distrusting our cause , or obliging men to walk blindfold , that we give their Reason all the helps we can ; and men are never better dispos'd for the belief of our Christian Mysteries than when they follow the guidance and conduct of it . For our whole Christian Faith is grounded upon the strictest Retiocination . And therefore having stated the true extent of Reason in the Mysteries of Religion , I shall now proceed to consider his Friend's objection against his Book , viz. That it destroys the nature of FAITH . A shrewd objection it is , and that which he never will evade , thô he had the wisdom of the old Serpent to help him . And that person whosoever he was wou'd have been more his Friend , if he had in time opened to him all the other false and impious consequences of his Book ; before it came abroad to spread infection , and blast the credit of the Christian Faith. But now alas ! it is too late , for nothing is so vain as a man of some parts , where there is not a true sence of Piety to qualify them : And therefore he is now to stand by it with his Soul , and venture Damnation rather than lessen himsel● by a publick Recantation , in the opinion of a half learned and debauch'd sort of people , whose interest it is to run down that Institution , which if it be true must rise up in judgment against them at the last day . The force of the objection lies in this . If we can give our assent to nothing but what we have a clear and distinct Idea of in the Mind , so as to believe nothing upon the Worth and Veracity of another person , then there can be no Assent distinct from Knowledge ; and thus there can be no Faith either Divine or Human. For if a man of whose sincerity you are throughly convinc'd , shou'd tell you That there are a sort of people in the Indie's , who scourge their Idols severely , when any thing goes cross to their expectations , it is impossible for you to believe this unless you see it . For thô you know the meaning of the words , and apprehend clearly what an Idol is , and what it is to scourge it ; yet if the relations of ten thousand People , and ever so many circumstances concur'd to the truth of it , yet you can never give your assent to it upon any other terms than he did who saw it , for nothing else can give you this evidence or knowledg of the truth and reality of it , which he makes the only ground of our perswasion And then if we can't give our assent even to the Reality and Existence of any thing , but when we have clear and distinct Idea's of the real modes and properties of it as it is in it self , then we can believe nothing either of God or of any thing relating to another World ; For I have made it sufficiently appear that it is utterly impossible for us now to have such Idea's of them . Therefore now let us see how he endeavours to get over this . My Reader thinks , I warrant , that he is going about to reconcile the Christian Faith with his Principles . But instead of this , he spends sixteen pages in shewing you there is no such thing as Faith ; as you will see plainly . I shall take him in order , and answer every Paragraph because this is the most plausible part of his Sophistry . First he tell 's us that to be confident of any thing without conceiving it , is no Real Faith or Perswasion ; but a rash Presumption , and an obstinate Prejudice . If he means by not conceiving it , not understanding the meaning of the Proposition reveal'd , he is in the right of it ; but if he means by conceiving it the having as full and compleat a knowledg of the thing reveal'd , as we have of any Phenomena of nature , 't is absolutely false ; for as I have shewn at large , we may give our assent to the Existence of things when we can't conceive any thing at all of their real nature : And that our Christian Faith is however no rash Presumption or obstinate Prejudice , because it is founded upon sufficient testimonies of the truth and reality of the propositions believ'd , in things whereof we have clear and distinct Idea's . This is the thing he drives at , viz. that we have a full and compleat knowledg of the things believ'd ; and to make it plausible he says that God hath no interest to delude his Creatures , nor wants ability to inform them . ●rgo he reveals nothing but what he makes them perfectly comprehend . Therefore he hath not reveal'd any thing of the eternal Generation , of the Son , the change of our Bodies , the Joys of Heaven , of the operations of the Spirit , &c. because if God had reveal'd them , he wou'd have made you conceive the manner of all these perfectly ; and if he did not , it was certainly want of sincerity or ability in him . But let this Blasphemer know , that it is neither want of Veracity , nor Ability in God that is the reason why we don't conceive these things , but the Weakness and Imperfection of our present state , who have no capacities for them as yet . And therefore as we now give our assent to the Reality and Existence of what we can't conceive , upon that veracity of God which he hath thus endeavour'd to rob of all it's Authority , and Influence upon our assent ; so God will one day manifest his Power , in bringing all those things to pass , which we can't now conceive ; and will so enlarge our Souls that we shall clearly apprehend them , and all the Objects of another World. He proceeds and says that God wou'd loose his end if what he said did not agree with our common notions ( i. e. ) I● God shou'd speak Nonsence to you in his Revelations you wou'd be never the wiser ▪ for if he should reveal to you that a thing call'd BLICTRI had a being in nature , and not inform you what this Blictri was , you could not believe it . Now this very Instance which he intends by way of Ridicule of all the Objects of our holy Faith , doth happily shew the true difference between a rational Assent and a blind Credulity ; and is a sufficient confutation of his whole Book . Let us therefore compare these two words BLICTRI , and GLORY . Of the first I know nothing more than that it is made up of seven Letters , and therefore he that speaks it is a Barbarian to me . And as I know nothing of it , so I can believe nothing concerning it , but the uncertain found it makes to my ●●t ; and that seven Letters makes two Syllables in writing As to the other word Glory , I grant I know as little of the real nature of the Glory of God , and of the Saints in Heaven , as I do what that Blictri means ; and yet God doth not speak Nonsence , when he reveals to m● that there is such a thing in Heaven as Glory . For 1st . Thô I have no notion of the thing as it is in it self , yet it is represented to me by the brightness of the Sun , and Glory of a Kingdom , the greatest Images I now am able to frame of it . 2. I am made acquainted with the Relation this Glory hath to me , viz. That it expects me in the Heavens , that I shall enjoy it , and be made partaker of it ; and that it will render me happy beyond all imagination . But I am no more able to conceive that Happiness , than that Glory of God which shall be the cause of it . And 3. It is reveal'd by God with this design that it shou'd be a prevailing motive of my Obedience , and an incitement to the practice of Vertue and Holiness . 4. I have not capacities at present to apprehend the real nature of it as perfectly as I can apprehend any thing in nature if it were discovered to me . And thus we see how God in all his Revelations doth not speak Nonsence to us , thô we have not clear and distinct Idea's of the things which are reveal'd . Nay thô we have no more Idea of them as they are in themselves , than we have of what Blictri is . Besides the Text he brings to back this Sophism of his , explains the matter farther and lays open the Fallacy , Heb. 11 , 6. He that comes to God must believe that he is , and that he is a rewarder of them that diligently seek him . By which we see all that is knowable of God by us now is his Existence , and the Relation he hath to us , viz That he is a rewarder of them that diligently seek him . For I hope he will own that we are bound to believe all we know of God , thô he flatly denies that we are bound to believe any thing more in him than what we know , as well at least as we do any thing else . He goes on and asks , without conceiving Faith after this manner , ( i. e. ) without making it nothing else but knowledg , How could Christ be term'd the light of the World ? and how could we be said to have the Spirit of Wisdom ? ( i. e ) unless he gives you as clear and distinct Idea's of every thing he reveals , as you have of a Stock or a Stone . I answer by giving us a clear and distinct Revelation of their Existence , of which we should have been wholly ignorant but for him , for thus he hath made us wise unto Salvation , since he hath given us a clear knowledg of our Duty , and back't his Precepts with the promise of future rewards , which we have no notion of ; and the best thought we can frame of them is . That they exceed all that we can think or speak . But says he , That remarkable instance of Abraham's Faith will be objected . Yes 't is objected , and the way he answers it , is by saying as we do , and leaving his own Opinion to shift for it self . God promised Abraham to give him a numerous Progeny in Isaac ; after this , before Isaac hath a Child , God commands him to sacrifice his only Son ; He obeys upon this consideration , that God was able to raise him up again , by the same power that he at first rais'd him out of the deadness of Sarah's Womb. Now the question between him and me , is not Whether this Faith was a firm Perswasion built upon substantial Reasons , which we allow and contend for , and therefore he says nothing to the purpose . But the question is , Whether Abraham gave his Assent to what he was not able to comprehend , which he must own ; unless he proves that Abraham knew as perfectly the whole manner of God's raising a Body from the dead , or from a Womb past Child bearing , as he did the procreation of it in the ordinary way of Nature . Had Abraham been able to demonstrate that God wou'd raise his Son , & to conceive exactly the manner how this was to be brought to pass , then indeed it were no Faith but Knowledg ; but instead of this he had only the promise of God for it ; and knew no more how God wou'd raise him , than he knew how he made the World. After this he lays down several Observations to prove there can be no such thing as Faith , ( i. e. ) an assent distinct from Knowledg . 1. If Faith were not a Perswasion resulting from a comprehension of the thing believ'd , there could be no degrees in it . I answer this is false like all the rest , for thô I know nothing more of a thing than it's Existence , and the Relation it hath to me , and therefore am fat from comprehending it ; Yet my assent to the truth of it , shall vary in degrees either according to the Proofs I have for it , or according as I weigh and consider them . 2. The Subject of Faith must be intelligible to all , since the belief thereof is commanded under no less a penalty than Damnation . Who doubts it ? let him if he can produce one proposition we believe which is not intelligible . But because we don't fully comprehend the thing spoke of , are we therefore wholly ignorant of any thing relating to it , & must we reject it all as Fallacy & Imposture ? If it be said He that believeth not shall be damn'd , Mark 16 , 16. then what will become of him that takes all this pains to shew there is no such thing as Faith ? especially since the Belief there mean't is something plainly distinct from Knowledg . For sure he doth not think the meaning of that text is this , He that hath not as full and comprehensive a knowledg of God and the things reveal'd , as he hath of any thing in Nature , shall be Damn'd , which is all his notion of Faith. Again . 3. If any part of Scripture were unintelligible it could never be rightly translated . A very wise observation , who ever question'd it ? But as I have shewn there is a great deal of difference between understanding the meaning of the words , and , having a comprehensive knowledg of the thing intended by them ▪ As I understand very well the meaning of these words . When Christ appears we shall be like him , thô I am wholly ignorant wherein this likeness will consist ; ●o that I can however translate the sence of that Proposition exactly and perfectly . And therefore 't is such Wretches as He who affirm the contrary , that plentifully furnish the Atheistical and Prophane , with all the matter of their objections against Scripture . But I hope in time God will put it into the hearts of our Governours to remedy these disorders . 4. Except Faith signifies an intelligible Perswasion , we cannot give others a reason of our Hope . 'T is very true , it is an Intelligible Perswasion , and grounded upon the strictest Reason . But he with a hardy confidence openly pretends , that we deny people are to examine and understand their Faith ; and so runs into a comparison between Christ and the Idol of the Siameses upon our Principles . Now he is past all Reason and Modesty , and therefore I have no more to do here but deliver him up into the hands of our Governours . We may confute his Errors , but 't is They only can suppress his Insolence ; We only can endeavour to heal those who are already Infected , 't is They alone can hinder the Infection from spreading farther . 5. That either the Apostles cou'd not write more intelligibly of the reputed Mysteries , or they would not . I answer that all that we are able to understand of these Real Mysteries they have made so plain , that they could not , neither need they have made them more plain and intelligible . As for the other part of them , they knew as little of it as we do ; and therefore we don't Rail at them as he doth at all the Clergy , as if they had industriously conceal'd any thing from us which they knew themselves . He goes on , ' T is affirm'd that God hath a right to require the assent of his Creatures to what they can't comprehend . Yes he has , and accordingly doth require it . And again I say 't is Blasphemy to affirm that in this he is guilty of such a Tyranny as only becomes the Devil . He requires our assent to the Eternal generation of the Son ; the Trinity of Persons , and Divinity of Christ ; the Resurrection of our Bodies and change of them into the likeness of Christ &c. thô we can't comprehend them . And yet he is so far from acting like a Tyrant in this , that he acts like a merciful God , and a tender Father . For he herein condescends to our capacities , and Reveals the methods of our Salvation , and the future state of Heaven to us , after such a manner as we are able to understand them ; and promiseth that if they have that influence upon us which he designs , ( i. e ) to excite our Gratitude , and make us Vertuous and Holy ; he will at the resurrection of our bodies , give us capacities to see them clearly as they are in themselves . So that these Mysteries are to be understood at last , but not till we come to another World. And therefore God doth not reveal them only to puzzle our heads , but for wise and excellent ends , viz. to bring mankind to salvation by such Methods , as are consistent with the Freedom of his nature . From all these Observations he con cludes , That to give our Assent to any thing above Reason in his sence is contradictory . 1. To the ends of Religion , whereas I have shewn at large that upon this supposition , there can be no Religion at all either natural or reveal'd . 2. To the nature of man , ( i. e. ) because no man can believe what he knows nothing of , but this Quibble I have sufficiently remov'd . And 3. To the goodness and wisdom of God , who as he intimated before , is as much a Tyrant as the Devil for requiring us to believe any thing we can't comprehend . If God had requir'd us to give our ass●nt to what we knew nothing at all of , he would have requir'd Impossibilities ; if he had requir'd us to give our ass●nt to what we had no Proof or Evidence for , he wou'd have requir'd what was Unreasonable ; but when he adapts the Revelation of things which we cannot comprehend to our capacities , under the notions of things which we do apprehend clearly and fully , it is the greatest argument of his wisdom . And when he requires no assent from us without sufficient Arguments of Conviction to any consi●●●ing unprejudic'd person . It is a great instance of his Goodness . And these revelations of things above our Reason to comprehend , as they are most power●ul incitements to Gratitude here ; so they will be the subject of our Praise and Thanksgiving hereafter , when the Vail is perfectly remov'd , and that we are enabled to apprehend them clearly . Now after all this pains to shew that there is no such thing as Faith distinct from Knowledg He says this will be objected against him . He is in the right of it , this will be ever obj●cted against him , till he recants his Error publickly . But how doth he endeavour to evade it ? Why. That knowledg which is the present & immediate view o● a thing is not Faith. He says well . But what is . Faith is only the understanding what is believ'd He will stand by it with Soul and Body that Faith is nothing else . That the understanding what is believ'd is necessary in order to Faith no one denies ; but any man of common Sence may see , that this and the other definition are the same ; for pray what is understanding what is believ'd , but having a present immediate knowledg of it , unless he will say a man can't believe a thing till he hath forgot he knew it . That which constitutes the formal act of Faith as it is distinct from Knowledg , is an Assent upon the Authority of another Person . But according to him Authority is no ground of Perswasion , and Faith is only the understanding what is believ'd , Therefore there can be no such thing as any Assent distinct from Knowledg . And now have I done this man any Wrong , by charging him with endeavouring to destroy the Faith of the Gospel , and to overthrow the whole Christian Religion . In the face of a Christian Government , and in Defiance of all Laws and Power Ecclesiastical and Civil ; He tells them plainly that Faith is nothing more than understanding what is beliv'd ( i. e. ) there is no such thing as Faith distinct from knowledg ; and consequently the Faith of Christians is nothing but Implicite Assent and blind Credulity . And therefore here again I wou'd deliver him into the hands of the Magistrate , not mov'd by any heat of passion but by such a Zeal as becomes every Christian to have for his Religion . But here he pleads a Toleration , but for what ? I hope there is no Toleration for Blasphemy and Prophaness ; and thô men are allow'd to believe what they please themselves , yet sure they may be restrain'd from industriously spreading such Impious Notions as are destructive of all Religion , and from openly reviling the Christian Faith as Imposture and Implicite blind Credulity . Again 't is objected against him That his notions of Faith makes Revelation useless . Yes it doth , for thô we understand the Words of the Proposition reveal'd ever so well , and comprehend the thing spoke of as fully as we do a Stock or a Stone ; yet we can never give our assent to the truth of the Relation ; because that after all is done we must take this upon the Word of another . But much more doth it make all the Revelations of the Gospel useless , because we have no clear and distinct Idea's of them , and therefore must utterly reject them all upon this score likewise . But in opposition to all that can be said , this Positive Man asserts here , what he hath been Asserting from the beginning of his Book , but gives no reason for ; That Revelation is only of use to inform us , whilst the Evidence of it's subject perswades us . Then reply we , if so you must believe all Relations true or false indifferently , when you understand the meaning of the Words , and know the nature of the thing spoken of . Nay if two contrary Propositions equally intelligible be related he must believe them both . And therefore now I hope he won't take it ill of the World , if they believe me when I inform them , that this Book which goes under his name , was the joint Endeavours of a secret Club , who set themselves with a great deal of Industry to destroy all Reveal'd Religion . And that they have made use of this Man as a Tool only , and have pusht him before them , to try with what safety such Principles as these may be openly avow'd in opposition to all that is establish't among us ; that they might follow and openly maintain what they have been forging in secret Cabals . Now this is a matter of Fact , and whosoever reads this must believe it , because they understand the meaning of the Words and know the nature of every thing that is spoke of in them ; for Faith is nothing else but understanding what is believ'd , and if they understand what is spoke of they must bow before the Light and Majesty of this knowledg . And therefore I hope he will never contradict me in this or any thing else I relate of him ; for if he says the contrary then either the World must believe us both when we relate two contrary Propositions or they must be sway'd one way or the other by his Authority or Mine ; and whether they believe him or me it will sufficiently confute him , for it will shew that Authority may be a ground of Perswasion as well as a means of Information . If they believe neither of us , then it will appear they are not under such a necessity of bowing before the Light and Majesty of that Evidence he contends ●or in all relations . The last objection he raises against this Principle of his , is that passage , 1. Pet. 2 , 12. Where there is this expression , Which things the Angels desire to look into . The things spoken o● here are the methods of our Salvation by the Incarnation of the Son of God , and Descent of the Holy Ghost . and 't is said in the time present that the Angels Desire to look into them . And I think it a natural inference from hence , that these things yet are Mysteries even to them in a great degree ; which we need not much wonder at when they don't so much as know when the day of Judgment will be , and therefore we may the less wonder they are Mysteries to us . But we will suppose that this expression is mean't of the time past . And then let me ask him these two Ques●ions concerning it . 1. Whether the Angels did believe those things they are said to enquire into , or no ? if they did believe them , then we find 't is very possible to believe things that we can't comprehend ; for if the Angels understood them fully when they believ'd , why shou'd they desire to search into them ? 2. Whether , now these things are come to pass , he will assert that we have as full and comprehensive a knowledg of them all as the Angels have . If we have not , then we may believe things we do not comprehend . If we have , then there is no difference between ours and the state of the B●est in Heaven , at least in respect of knowledge . The last Objection he brings against his own Principles is That which is drawn from the consideration of Miracles . And this likewise is so strong an objection against him , that the very supposition of one true Miracle wrought in confirmation of any point of Doctrine , quite overthrows his whole Book . For 1. The thing it self is in a great degree Mysterious , and therefore if he will allow these things related of our Saviour to be true Miracles , he must allow there are Mysteries in Chris●●●nity . But he endeavours to evade this by the same Quibble he did the Doc●r●nes of the Gospel being Mysterious , ●●z ▪ by saying the miraculous action mu●● be something in it self Intelligible and Possible . Who denies it ? but it is however Mysterious still .. : And to lay open this Fallacy we must distinguish the two things that are to be consider'd in every Miracle . And 1. The substance of the thing perform'd we grant must be very Intelligible and Possible , for as he says Contradiction is only another word for Impossible or nothing . 2. The manner of performing it , which is totally obscur'd from us , and lies out of the reach of all our Capacities . As to instance in that Miracle of our Saviours F●●ding five thousand People with five Loaves ▪ We understand very well what it is , for a great number of men to eat and be satisfied ; and what it is for a small quantity of Bread to be encreas'd to a mighty bulk : but as to the manner how this was perform'd , we are wholly ignorant of it , thô we know well how Corn is encreas'd in the ordinary way of nature . But he will object here as he did concerning the Doctrines , viz. That at this rate All the Phenomena of Nature are miraculous , for we know not the true manner of any one of them . And this is the main drift of this Chapter , to give us a wrong notion of a Miracle , viz. That it is nothing more than the dextrous management of second causes , and not any immediate effect of Almighty God ; and therefore in the close he tells us That Miracles are wrought according to the laws of Nature , thô above it's ordinary operations , which are therefore supernaturally assisted . ▪ And this is the reason of that bold and arrogant expression of his , That could he tell how a Miracle was wrought , he believes he might do as much himself . For there is nothing more in it than in a Chymical Operation , and if he were Philosopher enough , he would work any Miracle of them all . But the true notion of a Miracle is , that it is An operation wrought by the immediate power of God , not by Assisting only , but Over-ruling the laws of Nature ; not only by hastning and accelerating it's Operations , but sometimes by an instantaneous production , of what was never to be effected by the united force of all natural causes . As to instance in the Raising a Body from the Dead , all the united force of nature with the most dextrous management , wou'd not be able to effect this ; all the E●tracting , Mollifying , Mixing , Infusing , Consolidating , &c. And the ministry not only of Thousands but of Millions at once wou'd not be able to unite a Soul and Body again , when once they are seperated : nothing less than the Almighty immediate act of God is able to effect this , and that without the concurrence of any natural cause . Again , there are some Miraculous Operations which are so far from being according to the laws of nature , that they are contrary to them . As that of the Sun 's going back or standing still , all the laws of nature are dispos'd for it's motion , or at least for the motion of our Earth which makes it seem to us to move . Again , The making Iron to swim Were this effect produc'd by Mollifying , Consolidating &c. or any Operation which shou'd convert the substance of Iron into that of Wood , then we could not say that Iron swam , but something else ; or if the water were condensed to support it , then it wou'd be Ice and not water ; and if any thing of this nature were don of a sodain●t wou'd however be miraculous , but not contrary to nature . But for a solid piece of Iron while it remains such , to swim in Water no way condens'd , this is not only above but contrary to the laws of nature . And so likewise for Fire not to burn , is contrary to nature . Indeed if there were nothing more in it than what this man supposes ▪ that it is don by repelling the heat , and keeping off the flames , then it might be according to the laws of nature , and there are many things which by an instantaneous application might extinguish the Fire . But to hinder fire from burning while it remains such , and combustible matter actually in it , this is contrary to the laws of nature . But all those Miracles which are not so directly contrary to nature , can't however be said to be according to the laws of nature . And I take these two expressions to be directly opposite . Which he makes the same , Miracles are according to the laws of nature . And , they are above the operations of it . For to instance in the first Miracle our Saviour wrought , that of Turning Water into Wine . The production of Wine according to the laws of nature . must have been by accelerating the growth of the Vine , and ripening the Grape sodainly , by application of all those things in nature which could forward it : but to turn Water immediatly into Wine , without any of these methods , was to produce it afer a manner wholly different from all the laws of nature . Upon his Principles we have no way , from the nature of the thing , of distinguishing between the Delusions of the Divel , those celebrated Feats of Goblins , and Witches , and Conjurers which he speaks of ; and those which are wrought by the Finger of God. For without doubt the Divel is a great Philosopher , and can manag● second Causes , so as to produce Effects according to the laws of nature , which shall appear very strange to us . But we are sure nothing less than that power which is the Author of Nature , can work any real effect contrary to it , or above it . The Divel indeed may delude mens senses , so as to make them think that Real which is only an Appearance ; as it is likely he did to mimick that miracle of turning Aarons Rod into a Serpent ; for that of the Magicines was not a real Conversion , but effected by their Enchantments , or as 't is in the original by their Wiles and Jugling . For we find when they endeavour'd to imitate Moses , in the instantaneous production of any real thing with Life , there the Divel fail'd them , and they were forc'd to own it was the Finger of God. And thus we see plainly , how this Man strikes at the foundation of all Reveal'd Religion , by undermining one of the main Pillars on which the Faith and Credit of it is founded . You see his drift all along in every thing he says , is to take away all Operations above the Laws of Nature , and all Doctrines above the reach of Reason ; and then all the Religion of Men is consequently resolv'd into Infidelity , an Heathenism . So that any one who wishes Christianity to be true , must hope at least that this Mans Principles are false , since they are so utterly inconsistent . 2. But 2dly , As miracles being in a great degree Mysterious is an unanswerable objection against him ; so they are altogether useless and impertinent upon his Principles . He owns that God does not work them at random , but for some end ; and this end he owns is for the confirmation of some Divine Doctrine . But why for the confirmation of a Doctrine ? for he hath told us over and over , that it is only the Evidence or immediate knowledg of the Doctrine it self can perswade us . That Faith is nothing more than the knowing what is beleiv'd &c. And therefore all Miracles for the confirmation of any Doctrine are needless and superfluous . If they are so evident to our Senses or our Reason that we know them to be true , what necessity is there of farther conviction ? if a thing be so evident to m● Senses or Reason that I know it to be true , nothing can make me surer of it . So that we see the reason of Miracles is , that they may be a proof of something that we cannot comprehend . But it may be objected here that at this rate , if both the Doctrines and Miracles are mysterious , Then you prove one Mystery by another . I answer that they are not equally mysterious , for a misterious Doctrine is totally obscur'd from us , both as to the manner and substance of the thing signified , as it is in it self . But in a Miracle the substance of the thing is obvious and intelligible , and the Manner only of the operation is conceal'd . And therefore in so doing , that which is more mysterious is prov'd by that which is less so . But this Blunderer will tell you , that the Doctrines themselves are very knowable in all respects , but Miracles are wholly obscur'd as to the m●nner of them ; And yet in the s●me breath Own , that these obscure Miracles , are for confirmation of these plain Doctrines This is another pi●c● o● his Logick , to prove Notum per Ignotius . He can't say that thô the Doctrines are plain , yet that they came from God is not so ; and therefore Miracles were to assure us of this . For if the knowing they come from God makes us give our assent to them , then Authority is a ground of Perswasion . And besides if they have that Evidence of their truth in themselves , which he contends for , let them come from whence they will we must give our assent to them . And now I am come to his last Chapter , wherein he pretends to give an account When , Why , and by Whom Mysteries were brought into Christianity . There is not here so much as a pretence of reasoning , but several vile Insinuations against all the Primitive Christians , against the Clergy of all Ages , and against Christianity it self , making it as it is now profest only a sort of Heathenism , and the Ministers of it in all respects no better than Pagan Priests . By the title of this Chapter he was to have shewn how these Mysteries came into Christianity , but instead of this ( of which he says not a word ) he talks in general how some Ceremonies were introduc'd , and some Doctrines abus'd to superstition . The dispute all along was about Mysteries , and now it is turn'd to Ceremonies ; of which he speaks too after a confused manner , making no difference between the Orthodox and Heretical Professors , but charging all the mistakes and errors of every Sect indifferently , upon the whole body of Christians in the general . That miscarriages and errors crept in , and that the Christian Religion was corrupted and abus'd by many in the Primitive times to superstition is without all doubt ; it is so now , and is like to be so to the end of the World , for it must needs be that Offences come . But what is all this to those who are not guilty of these things ? suppose every thing in this Chapter true , what is all this to us ? who in the celebration of Baptism and the Supper , have rejected all these numerous Rites and superstitious Ceremonies which he speaks of . As for those Ceremonies retain'd by us , it is time enough to defend them when he says any thing against them ; and proves , either that the Worship of God and Celebration of the Sacraments can be perform'd without any Ceremonies . Or , That those which we have retain'd are unlawful . All he wou'd insinuate here of them , is that they were in use among the Heathens ; and the force of what he says , if it hath any , is this . Heathens us'd a White Garment in their Idolatrous Worship , they had certain Times and Places , and Persons , and Actions , appropriated to the Worship of their Idols ; therefore 't is unlawful to have any thing of this nature in the Worship of the true God. The Heathens us'd washings , Ergò Baptism is unlawful . The Heathens used Eating and Drinking in honour of their G●ds , Ergò the Eating and Drinking in remembr●nce of Christ is superstitious . And thus by a direct and immediate consequence he destroys the Doctrine of the Sacraments Let him i● he can , shew wh●t else can possibly be inferred from all this ridiculous incoherent s●uff . What he would insinuate here concerning the Sacraments is , that by a multitude of Ceremonies we obscure the nature of them , we make them Misterious , and do not celebrate them wi●h that simplicity they were at first instituted . But let him in his next Bo●k shew , what it is that we know our selves concerning the Sacraments , which we conceal from the People . In short let him make out that he hath any other drift in this whole Chapter , than to shew that there is no difference between Christianity and Heathenism . All this is by way of Amusement to People who do not know when a man speaks to the purpose ; Ceremonies are not Mysteries , nor do they make a thing Mysterious . Those things which we call Mysteries , are the Nature and Attributes of God ; the Eternal Generation and Incarnation of the Son , and Procession of the Holy Ghost ; The Union of the Divine and Human Natures in Christ ; the Resurrection of our Bodies ; the Operations and Influences of the Holy Spirit of God upon ours ; the Trinity of Persons in the Godhead ; the Glory and Felicity of the Saints in Heaven ; The Solemnity of the last Judgment &c. These are the Mysterious Doctrines of our Religion . Let him shew us When , Why , and by Whom these reputed Mysteries , as he calls them , were brought into Christianity . For we affirm that they were brought into Christianity by Christ himself ; who alone was able to reveal them . That they came in at the first publication of the Gospel ; and with design to make us wise unto Salvation ; and therefore we own our selves so fond of them , that we will hazard any thing , Life and all rather than part with them . And thus I have gon through his Book , and answered every thing that look'd like Reasoning in it . If he will shew me where I have overlook'd any thing that hath the appearance of an Argument ; or where my Answer fails , I will promise him not to let it pass . And if any are offended with my manner of treating him , I doubt not but they will be satisfied ▪ if they but consider what St. Paul said to Elyma● the Sorcerer upon a like occasion ▪ O full of all Subtilty and all Mischief , thou Child of the Devil , thou Enemy of all Righteousness , wilt thou not cease to pervert the right ways of the Lord ? In the next Book he speaks of , he has two things to perform . 1. To shew that we are not oblig'd by Scripture , to believe that there is any thing , in any point of the Christian Faith , which we do not comprehend as fully and perfectly , as we do the common objects of this World. 2. To discover to all the World those secrets in Religion , which the Clergy have industriously conceal'd from the Laity , under the notion of Mysteries , and make them so plain that they shall cease to be such ; so that every one of them shall be as wise as e're a Priest of us all . And indeed he is much to blame that defers it all this while ; He that pretends so much Zeal and Concern for the Vulgar , shou'd not let them remain so long in Ignorance , to be thus miserably impos'd upon , by the craft and cunning of their Priests . What strange unheard of Design this Man has in that second Book , which is now a forging , is hard to tell . For by it he is to inform the World of things they never heard or thought of ; He is to reveal to us more than ever Jesus Christ hath done ; and what never yet cou'd enter into the heart of Man to think , or into his imagination to frame any true and proper notion of . I● The World had any opinion of his abilities to perform what he pretends with this hardy confidence , we shou'd all of us expect this wonderfull Book with much impatience . Certainly by all these promises of so much New Light to the World , which hath liv'd in darkness so many hundred Years , we can't guess he designs to be no more than Head of an ordinary Sect , but to be as famous an Impostor as Mahomet , He hath laid a fair foundation for it , for he a●er's positively in one place , that if he knew the way how a Miracle was wrought he wou'd work it himself . And again he openly says , That nothing related in the Gospel is Mysterious , either as to the manner or Substance of the thing , and therefore 't is not unlikely that we shall have this man shortly confirming his Doctrines with Miracles . For my part , I can't imagine how he will go about what he hath undertaken ; however thus much I dare venture to promise him , that whenever any thing is built upon that Rotten Foundation which is here laid , by the Grace of God I will pull it down . When this Book of his comes out ( which after all will tell us no more concerning these Mysteries , than what we have heard an hundred times over ; but by what he promises must take place of the Bible it self , which gives us no such clear and distinct Idea's of the things of another World ) Then we shall give a better guess at the design of the Man. In the mean time , I shall only say a little more concerning the Pretended , and the Real Drift of this Book . And 1. The Pretended Drift of it is ▪ To free the Christian Religion from that Darkness and Obscurity , in which it is involv'd by the Contrivance of it's Preachers , only to gain a Reputation ●● their Person● and Profession ; and ●● make it such a Religion as God design'd it , ( i. e. ) a Religion for all Men. But how doth he go about this ? by scraps of Metaphysical Abstractions , which were tolerable where he found them , but spoilt in the Application . By talking of Adequate , Inadequate , and Intermediate Idea's ; by the Nominal and Real Essence of things ; by Irivolous distinctions between the Means of Information , and grounds of Perswasion ; and by littl● Niceties concerning the degrees of Perspic●ity i● Divine and Human Revelations &c. This is the method this grand Reformer takes , to restore Christianity to it's Native Simplicity , and make it a Religion for all People ▪ Whereas it is not One of ten Thousand that knows the meaning of any of these Words and Phrases , by which he darkens what is in it self ▪ Plain and Obvious , and renders every thing in Religion a Mystery to them . And yet this is the very man that talks so much against the new converted Philosophers , for confounding their Philasophy ●nd Di●inity together , and by that means rendering every thing abstruce by Terms . And who rails at our Clergy for darkning every thing in Religion , and industriously concealing it from the People . 2. As to the Real design of thi● man , 't is plain it is no other than what he formerly declar'd , and wha● he openly affects , viz. to be the Head of a Sect. and set up for a Reformer . For besides many General Expressions , he hath several very particular ones to this purpose , as where he says , That the very Nature and use of the Sacraments are absolutely perverted and destroy'd , and are not yet fully restor'd by the purest Reformations in Christen ▪ do● . And that expression in the close of his Book . Because several turn'd Lib●rti●es and Atheists , when Priest●raft was laid ●o open at the Reformation ; were Luther , C●lvin , or Zwinglius to be blam'd for it ? which is spoke by way of Defence of that great Reformation he intends , whatever the ill consequences of it are . Now the Method he hath taken to effect this grand design of his , is first to Amuse the generality of people with a little shew of Learning , by hard Words , and several impertinent Quotations to get a reputation among them . His next Business was , to insinuate into the minds of people a disesteem of the Religion they now Profess , and make them believe that Christianity , as it is now receiv'd , is no better than Heathenism ; which he doth by comparing them in several instances , and tells us plainly He hath said enough to shew how the Divine Institutions of Christianity , through the Craft and Ambition of Priests and Philosophers , did degenerate into meer Paganism . He calls our Principles narrow bigoted Tenets . And in short says they are a Mystery of Iniquity . He calls the present Theology , the Gibberish of our Divinity Schools , and the Language of the Beast . He wou'd have no Ceremonies , no Times , Places or Particular Actions for the Worship of God , &c. And notwithstanding all these virulent Expressions , and many more through his whole Book , against the Religion profest and establish't among us ; He says , That such is the deplorable condition of our Age , that a man dares not openly and directly own what he thinks of Divine Matters , if it but v●ry slightly differ from what is receiv'd by any Party ; or that is establish't by Law. And therefore He that hath openly said so much already , what is it he wou'd not say , were it not for the Laws ? Undoubtedly he hath a great deal more to say , whenever this new SECT of his becomes so numerous , that they shall outbrave the Laws , and labour for a Publick Reformation of all the Mysterious Doctrines of the Gospel . Had this Man made any of the Mysteries of our Religion more clear and intelligible than they were before , He had don worthily ; and might have hop'd for a Reward from God , and Esteem from Men ; And the Ministers of the Gospel wou'd have been so far from resenting it , that they wou'd have thank'd him for it , and not fail'd to have acquainted their People with it . But by this Scurrilous Libel upon all these Doctrines which are the ground and foundation of Christianity ; and by Railing at all the Teachers and Professors of it for sixteen hundred Years , as if they had all been Fools , and Knaves , and Bigots at the best , till He appear'd in the World ; He is justly become odious and detestable by all Men , who have any concern lest for the Christian Religion . 'T is true he hath set his Forehead like a Flint , and is prepar'd with Obstinacy and Resolution against all that can be said or done against him . For God knows he no more values this ridiculous Nick-name of an Heretick , than Paul did before him . But sure there is a great deal of difference between St. Paul's being call'd a Heretick for Preaching the Resurrection of the Dead , and saying the manner of it is Mysterious . And this Man 's Contradicting him , and saying the Manner of it is not Mysterious ; and by his Principels undermining the foundation of all Reveal'd and Natural Religion . Another way of effecting what he designs , is by loading the Clergie in general with Reproaches , and charging them with most detestible Frauds to serve the vilest ends . He declares himself in his Preface An open inplacable Enemy to all Clergy-men , who make a meer Trade of Religion , and build an unjust Authority upon the Consciences of the Laity ( i. e. ) to all Clergy-men who are not of his opinion , he is a profest Adversary ; and He hopes every good and Wise Man will be the same . Nay the whole Race and Order , he calls an Usurpation on Mankind , and a Diabolical and Antichristian Tyranny ; and says that by the assistance of Mysteries we first erected our selves into a distinct Order , and one seperate Body ; us if there were no such Order instituted and appointed by our Blessed Saviour . And to make us sure that this is his Opinion , He says plainly , He sees no reason why all men indifferently , shou'd not as lawfully teach , as they are bound to practice their Religion . And again , why Women might not enjoy the Priviledg of instructing others , in the Religious Duties they are bound to practice themselves , He wants still to be inform'd . That they may teach their Children and Servants in private , all the World allows ; So that his meaning is , that they may Preach in publick as well as men , thô this be contrary to the express words of Scripture . He insinuates every where that our Profession is but a Craft ; and calls it a Trade ; and our Religious Mysteries a Contrivance only to bring us Gain and Credit : as if we had no sence at all of Religion , and that a little Vain glory and profit were all our aim . He levels the whole Book mainly at the Clergy , and doth all he can to render us odious in the sight of the People . And to do it more effectually , he all along makes the Clergy and Laity two opposite Parties , and endeavours to raise in them jealousies and suspicions of our gulling and abusing them , in order to prejudice and incense them against us . And that his Sophistry might pass upon them the better , he paints us out under the notion of Heathen Priests ; he draws their Picture , and then leaves the Laity to mistake it for ours ; endeavouring everywhere , to make all People of his Faith , who thinks that Priests of all Religions are the same . What this Man advances here , is but a Branch of that bitter Root of Socinianism , which hath opened a Door for introducing and reviving many of those Heresies , which have formerly infested the Church , and troubled the Faith of Christians . These Men differ among themselves , and there is as great variety of them as there were of the Arrians formerly ; yet they all agree in Destroying Reveal'd Religion and the establisht Doctrine of that Church , of which they yet profess themselves Members . Thus these Vermin engendred in the Body of it , at the same time they strike at one another , do all equally contribute to devour the whole , from whence they first deriv'd their life and being . I hope I need not here enter into a Defence of our Order , or make any long Apology for the Ministers of the Gospel . This one Book of his , is a sufficient Proof of the Necessity and Usefulness of the Clergy ; for had it not been for us , such ridiculous Sophisms as these might have pass'd with the People for sound Reasoning . If it were not for them , whose business it is to confute the Arguments of these pretenders to Reason , to lay open their Fallacies , and detect their Villanous Designs ; there wou'd not , in a little time , be so much as a Face of Religion omong us . And if the Experiment were not too dangerous , and the consequences of it never to be retriev'd , there cou'd not be a greater demonstration of the Necessity and Usefulness of the Clergy , than the universal desisting of their endeavours only for a very short space , For then all Religion would degenerate into Barbarity and Heathenism . If we are guilty of all these Villanies with which this Man brands us , there is no punishment either in this World , or the next too bad for us . But if we are not , and that this Man doth not make out what he so positively asserts , then what will he deserve ? We appeal to any Power that is able to take account of the matter ; And if the strength of all Laws Ecclefiastical and Civil should once be so relax't , that every one may openly vent what they please against the Christian Religion , and it's Teachers , without restraint ( which God forbid ) then we must leave it to him to defend his own Cause . The World is at this time so dispos'd for the reception of all Discourses that seem to set up Reason and Evidence in opposition to the Reveal'd and Mysteririous Doctrines of Christianity , that nothing less than the Interposition of Authority , can stop this current of Infidelity and Prophaness which threatens to overwhelm these Nations . How far Men in Power , according to their several stations , are oblidg'd to intermedle in point of Conscience , I shall not now enquire . But sure I am in point of Policy , it is become no less than necessary . For the writers of this Strein have given broad Hints , that they are as little Friends to our Government , as our Religion . This Man can say , That Magistrates are made for the People , and every one knows , what Doctrines of Rebellion men are wont to insinuate by this saying . And again he says . That God alone , and such as are inspir'd by him can prescribe Injunctions relating to the World to come , whilst Human Powers regulate the Affairs of this . By which 't is plain his meaning is , that they have nothing to do , to meddle any way in the Affairs of Religion Now what would this man have said , if he durst have spoke as plainly of Government as he hath done of Religion ? Whosoever observes these men's way of writing as to this one point , will be convinc'd they deserve to be look'd too ; Their Numbers grow Formidable , They begin to speak out their Infidelity and Prophaness , as plain as some of them do Treason ; they are secretly forming themselves into Clubs & Caballs , and have their Emissaries into all parts , which are supported by Contributions : And I make little doubt , but that their design is at length to shew us , That all Dominion as well as Religion is founded in Reason . POSTSCRIPT . I Have designedly left the consideration of those Passages he cites out of the Fathers , to the last , to be consider'd by themselves ; because many Persons who will read the rational part , don't care for troubling themselves with the examination of these . And indeed , because I design'd to dwell much longer upon them , than I find the length of this Letter already will permit . The very Quoting of the Fathers , is a confutation of himself ; for if there be no other ground of Perswasion but Evidence , what can the Authority of the Fathers signify to encline Mens Assent either one way or the other ? and indeed of Scripture it self ? All Quotations Divine or Human are useless & impertinent upon his Principles . For what he wou'd perswade by them is evident in it self or it is not . If it be evident , we shall certainly believe it , let who will say it ; but if the truth of it be not evident from the nature of the thing it self , all the Pompous Citations in the World signify nothing . He was sensible of this , and that is the true reason why he gives the Fathers as foul language , as he doth the modern Clergy ; not considering that the same objection holds against the Bible it self . For if the Authority of God be not a ground of Perswasion , then a Text out of the Bible will be of as little ●orce , as a Quotation out of any fabulous Heathen Author , to influenceo ur Assent to any Proposition . He introduces them after the most scornful manner he could contrive , and says , that the mentioning of Schutcheons puts him in mind of the Judgment of the Primitive Church . And in another place he hath this expression , by way of ridicule , The Fathers , The admir'd Fathers ▪ their Opinions he calls Whymsies . And their Works insuperable Labyrinths . And calls the just Esteem we have for them , A Blind Veneration for those who liv'd before us . He never mentions them without the greatest contemt , and says , He is not to be put out of countenance by Venerable names , and Pompous Citations , that have no value , but such as an ugly Rust and Colour give antient Coins . But this similitude that he designs by way of derision , doth very well express the worth and usefulness of the Fathers . For as antient Coins are now of no greater intrinsick value than the bare weight of the Metal they are made of ; yet they are of excellent use to give us light into the times and customs of Antiquity , and upon that score are of vasily greater value than any modern Coins . So it is with the Fathers ; they were Men , and wrote like such ; and thô we should grant that some of their works , are not in themselves more excellent than what hath been written in after ages ; yet these Writings of theirs are much more to be valu'd , because they liv'd nearer the times of Christ and his Apostles , and therefore had greater advantages of coming to right apprehensions of all things relating to Christianity , than it is possible for any after them to have . Not but that some of them seem to have wrote by a more peculiar influence of the Spirit . And therefore this Mans arrogant treatment of the Fathers , puts me in mind of that passage of the ignorant Childrens reviling the Prophet , and calling him Baldpate ; who saw nothing of him beyond those common infirmities that are incident to Human Nature , and did not discern any thing of the Divine Spirit that was in him . We do not blindly and implicitely acquiesce in any thing they say , but we have a just Veneration for them , and deserence to their Authority ; And if he could have produced any thing from them which had made against us , we would have own'd he had gaind a great point . But all the Citations he produces , are only to prove that the things reveal'd under the Gospel , were call'd Mysteries under the Law ; and That the Vail is taken away , both which we allow . Let him bring one Text out of the Bible , or one Quotation out of the Fathers , to prove that the Vail is taken away in the sence that we deny , ( i. e. ) in respect of the true Nature , and real Properties of those things which we call Mysteries For that it is taken away as to the Existence of those things , and as to the Relation they have to us , as to the intent and design of them we allow . And this is a sufficient answer to all his Quotations , if he brought a thousand more to the same purpose he hath don these . However I shall consider them in particular . And 1. He says * Clemens Alexandrinus hath the same notion of Mysteries with him . For he says the Christian Discipline was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination , because it brought hidden things to light . Very true . But not because it brought them so to light , as to discover the real Nature and Properties of every thing reveal'd ; and give us as clear and distinct notions of all divine things as they are in themselves , as we have even of sensible Objects , Which this Man ridiculously contends for . And this he would have seen if he had read but Ten Lines farther , where he has this Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. By which he affirms the nature of God , to be above all we can conceive or speak of him . So that 't is plain the Father in direct opposition to this Scribler , is of opinion that God is still Mysterious , notwithstanding all the Revelations we have of him . The whole drift of the former part of that 5th . Book , is to shew that the true nature of FAITH , consists in giving our assent to the truth of things which we cannot know , upon the Authority of God ; and to this he applies that Text of the Apostle , 1. Cor. 2. 5 where he adviseth us that our Faith should not be founded on the Wisdom of Men , who as he explains it pretend to make us know every thing we believe . But on the Veracity of God , who saves us by pure Faith , without that Evidence of the thing it self , which some Men require . The Father 's own words are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore he elegantly calls Faith the Ears of the Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ because by this we are dispos'd , to listen to Discourses of those things which we cannot comprehend . Not that he supposes we are ignorant of the meaning of any Proposition we believe , and therefore he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Knowledg without Faith , no● Faith without Knowledg . And he here makes a manifest difference , between that Assent which is the immediate effect of Knowledg , and that which is properly Faith. And then asketh this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who is so estranged from God , so much an Infidell , as not to believe him upon his word ; but require the same Evidence , and clear Knowledg of the things reveal'd from God , as he requires from men ? I answer , This Man of unparallel'd Impudence , who hath quoted this same 5th Book of his , against himself and us , to prove the quite contrary to what he thus positively asserts . The next Father he Q●otes against us , is Justin Martyr . Who says , Moses with his hands stretcht out at the Battle with the Amalakstes , was a Type of Christ Crucified . And He useth these words Tipe , Simbol , Mystery &c. to signify things once hid , but now reveal'd . So do we all to this day use these words , to express those things which were once hid , and now reveal'd ; and yet there are Mysteries in the Christian Religion for all that . And if he will look into his Tract of a True Confession of Faith , He will never again cite this Father against us , at least in this Controversy ; but call him all to nought as he hath done us . When he had been speaking of the Union of the Divine and Human Nature in the Person of Christ , and propos'd many intricate and insuperable difficulties concerning this Article of our Faith , Perhaps says he these unconceivable difficulties may perplex your mind , and stagger your Faith. As for me when I am in , any perplexity about these CHRISTIAN MYSTERIES , I cry out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That those things of our Religion are above our faculties of Knowledg , above REASON , above the capacities of created Nature . And it follows , That there is no other Solution to be given of these things , but that of a READY FAITH He argues moreover , the impossibility of coming to the true knowledg of these Divine Objects , from the disproportion there is between them , and our present capacities . And ask's this Question . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . With what Confidence can ye go about to give an exact Solution of Divine things ? I leave this man who is concern'd , to give him an answer . The next Quotation is out of Tertullian , who hath this expression in his Apology . Cum vel ex Formâ omnibus Mysteriis silentij fiides habeatur &c. He is in that place defending the Christians , from those crimes of Incest , Adultery , and murdering of Children , which the Heathen charged them , as being guilty of in there meetings . That they were groundless Rumours and nothing more , He argues thus ; These things must be first discovered either by our selves , or others ; not by others , because they have no way to know them , but by such as are privy to them ; not by our selves , for none who are guilty of such horrid Crimes , would discover things which must expose them to the immediate punishment of the Laws , tho the vengeance of God were deser'd . And the force of the comparison with the Heathen Mysteries lies in this . If the Samothracian and Elusinian Mysteries are kept so secret , which are not of such dangerous consequence to discover ; How much more must you think such Herrid and dangerous Mysteries as you suppose ours to be , will be kept secret . And his In●erence is very natural viz That these things must needs be meer Rumour , since if they were true they would not be discover'd ; or , if they were discover'd , must expect no mercy from the Heathen , who would be sure not to spare them . And therfore he says . Dicimur sceleratissimi , dicimur tamen semper ; nec vos quod tam diù Dicimur eruere cu●atis . Ergò aut cruite si creditis , aut nolite credere qui non eruis●is . This is the whole scope of the place , and how this man will wrest his Inference out of it . Ergò , There are no Mysteries in Christianity , I can't imagine . The last He cites is Origen . Who says , That the Doctrines of our Religion do all agree with our COMMON NOTIONS . ( i. e. ) as far as we are able to know of them . But this doth not prove , That there is nothing more intended by them , than what we Know as well , as we do the ordinary Objects of our Senses . Again He says The Land of Promise was a Type of Heaven . This Mans Inference is , Ergò , Now this is known , the state and condition of the blest in Heaven can be no Mystery to us . That whole sixth Book of his against Celsus is to shew , the direct contrary to what this man infists upon in his last Chap. viz. To prove against that Heretick , That the Mysteries of the Christian Religion , were not originally deriv'd from the Idolatrous and Superstitious Customs of the Heathen . Let him answer that Book before he sets about answering Mine . These are all his Pompous Citations from the Fathers , to prove what no one denies . That the Vail is removed , and that therefore nothing in Christianity , no not the Nature of God is Mysterious . Now after all I find this is no new Heresy , but an old one of Eunomius reviv'd , who affirmed , The Real true Nature of God to be intelligible by us , which was long agoe con●ured in all the branches of it by St. Basil. It is to no purpose to heap up Quotations here , to prove that the opinion of the Fathers was , That we know nothing of the true Nature of God , there is not any thing which occurs more frequently in them , and that they are more express in . Greg : Nazianzen calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the same Hym to God he hath this verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can the mind frame any Notion of thee , who art incomprehensible ? Having thus shewn to how little purpose his Citations out of the Fathers are , and how the Nature of God is truely Mysterious ; Because what I have spoke , concerning our manner of forming Idea's of God and the things of another World , may look a little odd at first sight ; as if I turned all Religion into Allegory , and by that means destroy the Reality and Substance of it . I shall shew that this is no new Doctrine of mine , but the opinion of the Fathers . way of intercourse with Men , but by taking on him our Senses and Affections , by which he accommodates , the insupportable Majesty of his Nature , to our ●rail and imperfect state . Deus non potuit humanos congressus inire , nisi humanos & sensus & affectus suscepisset , per quos vim Majestatis suae intolerabilem , utique humanae mediocritati humilitate temperaret . Gregory Nyssen discoursing at large , how the sacred Style was accommodated to our Capacity , by expressing the nature of God and divine things , under the notion of such things as are familiar to us ; adds these words , For how says he could that Immensity be contain'd in a little ? were it not that those things are brought down to our shallow Capacities . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionysius speaking of this Symbolical and Figurative way of conceiving , and expressing the things of another World , call's those things by which they are represented to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signa , figmenta , which is better render'd by the english word Substitutes . And he adds that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Substitutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those things which have Form and Figure , are the Representatives of those Divine Things which have none . Again Dionysius says it is impossible for us to contemplate the nature of immaterial Objects , any other way than by help of those notions , we frame of those things which are material . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . St. Cyrill says that our manner of conceiving Divine things , is by Examples or Similitudes ; after the same gross manner we represent the heavenly Orbs upon a piece of Paper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregory Nazianzen discourses fully , how nothing is more evident than that there is a God , thô at the same time we are not able to conceive or express what he is ; and hath these remarkable words , concerning our manner of conceiving the things of another world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By which he plainly supposes it as impossible for us , whilst we are immers'd in these gross Bodies , to frame any conceptions of Spiritual things , without the help of worldly Objects ; as it is for us to overtake our shadow , or to see in the dark . It is ordinary with the Fathers , speaking of God to say , That when we conceive him as being a Substance , as being Wise and Holy , nay as having Life , &c. they are all but Figurative Representations of something in God which transcends all that we can imagin . Dionysius , or whoever was Author of those Books which go under his Name , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And accordingly in his Mystical Theology , speaking of the nature of our present knowledg of God and spiritual things , says very aptly that this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ And therefore God in the writings of the Fathers is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . without Existence , without Substance , without a Mind , without Life . Not by way of Privation , as Marius Victorinus in his 4th . Book against Arius observes , but by way of Excellence . Because the notions affixt to these words , express nothing of the true nature of the things when refer'd to God. Very agreeable to what the Apostle says , Acts 17 ▪ 27. Where he expresseth the Knowledg we have of God , by Feeling after him . The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very expressive , for it signifies the greping for a thing in the dark . Clemens Alexandrinus speaking of the method we have of coming to know the nature of God , says , That the utmost we can arrive to , is to know what he is not , and not what he is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus we see how little reason this man had to quote those Fathers who , he tells us , have the good luck to be both the New , and the Old of the World. But His Heresy is as old as Eunomius , and now reviv'd by this UPSTART as he very aptly calls himself . And I think we may well call this New Old Sect of his , the Genesticks of our Age , since they are a profound sort of people , who set up for Knowing every thing , and Believing nothing . He hopes in time to plead Prescription , and that His Book too shall in after ages be valued , as the Fathers are in this . But alas ! thô he wants no qualification of Error , and Impiety for this Ambition of his ; yet he hath not Wit and Learning enough , to be a Heretick upon Record . Such Books as these seldom live any longer , than till their Fallacies are laid open ; and then they perish , and Rott with the Memory of their Authors . Whereas the Fathers ( who are now in Heaven for defending that Truth , which he hath labour'd to corrupt ) will have their just Authority , among all Pious and Learned Men to the end of the World. And now that I have done , I must confess the Man was not worth my trouble ; but the Cause is richly so , and it is our misfortune that we think no thing can gain upon the World but sound Reasoning and Argument . Whereas there have been many instances , of the most odd and ridiculous Enthusiasts having in a short time Proselytes enough , to bring Church and Sta●e into confusion . He hath as little of true Reasoning or Argument as any of them , but his Pretence is plausible ; and those are the Books which do mischief in the World. And therefore I was not to consider the strength only of the Poyson , but the constitution of the Age , which seems strangely dispos'd for Infidelity , and a Contemt of all Divine Revelation . Besides , I have contriv'd this Letter , so as to be an answer not only to him , but to all the Opposers of Revelation and Mysteries . And I hope I may say , I have done something towards the right stateing this whose Controversy , which hath been hitherto so much mistaken on both Sides . For whilst Men on one hand , expect a rational account , and clear and distinct Idea's of what is wholly Unaccountable by ●● ▪ and of which we can have no Conceptions at all . And on the other hand ▪ men go about with endless labour , to explain what is Inexplicable ; there can be no end of these Controversies which multiply upon us every day . But if we all agree to leave off speaking of what we know nothing of , and freely own what we must confess whether we will or no ; That we can have no Ideas at all , of the things of another World as they are in themselves ; and that our manner of conceiving them at present , is by Intervention of the common Objects of this Life , then the whole controversy will be reduced to a very short ●●●●● . And all the Revelations and Mysteries of Christianity , establisht upon those foundations which Christ hath laid ; Not in the Wisdom of Men , but in the Power of God. Trin Coll. Dub. May 1. 1697. ERRATA PAge 10. line 13. for Sences r. Senses . And so wherever the word is distinguish'd from Reason , p. 24. l. 1. r. ground , p. 25. l. 3. r. evidence , p. 30. l. 3. r. perswasion , p. 63. l. 3. r. of , p. 85. ult . r. deference , p ▪ 134. l. 20 r. taught , Ibid 27. r. which is all that 's meant , p. 143. l. 7. r ▪ cant , p. 156. l. 8. r. Ratiocination , p. 185. l. 11. r. after , p. 186. l. 7. r. Magicians , p. 187. l. 1. r. and ▪ p. 199. l. 2. r. abstruse , p. 206. l. 1. r. Arians , p : 219. l. 18. r. fides , p. 222. l. 23. r. Hymn . Notes, typically marginal, from the original text Notes for div A29845-e210 P : 87 : Last Edition . 1 Cor : 15 : 51 , 52. 1 Joh : 3 : 2. P. 8 , 9 , 10 P. 11. P. 13. P. 18. P. 16. * To make what is to be said upon this head more intelligible , the Reader may take notice that by Evidence he means nothing more than the knowledge of a thing in the Mind . So that these two Expressions are the same . Evidence is the only ground of Perswasion , and , You can give your assent to nothing but what you know . All the difference is , that one is plain , and the other affectedly obscure . But I must use his own Cant , otherwise thô I speak ever so much to the purpose , he will not think himself answer'd . * To prevent all ambiguity , I do not take the word Substance here strictly , as it is oppos'd to the modes and accidents of the thing , but as it includes them . P. 43. & 128. * That which may make this Paragraph obscure , is the mistaking Evidence in the Mind , or Knowledge , for those proofs which are only the cause of it . * Not that worldly Objects can have any real likeness or resemblance of the things reveal'd , but they are such as God hath made choice of for that purpose ; and therefore we may make this inference from his Wisdom , that they bear the greatest analogy with them , of any things that fall within the compass of our knowledge now . Lock of H. U. B. 2. C. 23. Lock of H. U. 1. Cor. 13. 12. P. 14. Rom. 1. 19. 1 Joh. 57. * Thô we grant this Text was not quoted by the Nicene Council against the Arrians , and is not found in many ancient Copies . Nay thô we shou'd grant that it was not originally in the Epistle of St. John , it is however a good Argument for the Doctrine of the Trinity . For If it was a Marginal Note , and so crept into the Text , this however shews it to have been the Opinion of the most Ancient and Primitive Christians , who put this Comment to the Text. If they say this was put in by the Orthodox , it was done in opposition to Hereticks , and this was a sufficient evidence of their firm belief of the Doctrine of the Trinity then . But if this Text was expung'd by the Arrians , who , as St. Ambrose observes of them , were remarkable for this sort of fraudulent dealing with the Scriptures , then there was a great deal of reason for restoring of it . Thô it be not in some Copies , yet it is in others , and those very antient And that which may give us a strong presumption that it is genuine , is that it was quoted by St. Cyprian a considerable time before the Nicene Council : and before the Arrian Heresy ran so high , or that it was so much for the interest of any party either to insert , or expunge it . But however this be , we are sure the Scriptures with it are all of a piece , and very consistent with themselves . For the substance of this Text is plainly exprest in other places , which they don't deny to be genuine . And we make no question but if it were in the power of our modern Hereticks of the same rank , these too wou'd be left out of all those Copies , which shou'd be transmitted to posterity . Athe. P. 22. P. 23. * It may be thought that I have taken a wrong Instance , because at first sight , it looks as if it was the consent only of her Will without any delusion of her Understanding . But on second thoughts you will find , this is no other than to disbelieve the truth of the History , which records this false perswasion of her Understanding as the temptation which prevail'd upon her ; for the consent of her Will did not follow , till the Devil had remov'd her Objection from that saying of Gods , in the day that thou eatest thereof thou shalt surely dye . P. 42. Sect. 2. P. 25. P. 26. P. 46. Sect. 3. P. 6● . P. 66. P. 66. P. 68. P. 73. P. 72. P. 73. P. 73. P. 74. P. 74. P. 86. P. 75. 1. Cor. 2. 9. Letter to the Bp. of Worces : P. 69 , 70 , 71. Sect ▪ 3. C. 3. P. 90. Math. 26. 27. P. 90. ● Cor. 3. 12. 13. P. 109. Sect. 3. C. 4. P. 120. P. 126. P. 126. P. 127 P. 12● . P. 129. P. 130. P. 131. P. 132. P. 133. P. 134. P. 135. P. 136. P. 137. P. 138. P. 139. P. 139. P. 110. P. 140. P. 139. C. 5. P. 144. P. 145. P. 150. 2. Kings 6. 6. P. 145. P. 147 ▪ P. 146. P. 150. P ▪ 150. Sect. 3. C. 4. P. 151. P. 157. P. 120. Acts. 13. 01. P. 150. P. 154 P. 165. Sect. 3. C. 6. P. 163. P. 141. P. 167. Preface . P. 2. P. 172. Acts. 24. 14. 1 Cor. 15. 5. P. 166. Preface . P. 22. Preface to the Lady's Religion . Preface . P. 19. Pref. Notes for div A29845-e22480 * STROM . Lib. 5. Basil : Con : Euno● Hymnus ad Deum . Contr. Marcionem . lib. 2. Cap. 27. Lib. 12. contra Eunomium Haeret. Epist. 9 : ad Ti. Cap. 1. de Cal : Hi. Orat. 34. Cap. 13. de Div. No : S●rom . Lib. 5. 
A55818	----	A discourse for the vindicating of Christianity from the charge of imposture Offer'd, by way of letter, to the consideration of the deists of the present age. By Humphrey Prideaux, D.D. and arch-deacon of Suffolk. Prideaux, Humphrey, 1648-1724. 1697 Approx. 259 KB of XML-encoded text transcribed from 92 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A55818 Wing P3412A ESTC R219515 99830982 99830982 35444 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55818) Transcribed from: (Early English Books Online ; image set 35444) Images scanned from microfilm: (Early English books, 1641-1700 ; 2095:09) A discourse for the vindicating of Christianity from the charge of imposture Offer'd, by way of letter, to the consideration of the deists of the present age. By Humphrey Prideaux, D.D. and arch-deacon of Suffolk. Prideaux, Humphrey, 1648-1724. The second edition. 180 p. printed by J. H. for W. Rogers, at the Sun, over-against St. Dunstan's Church in Fleet-street, London : 1697. Running title of main text: A letter to the deists. Caption title on p. 153: An account of the authours quoted in this book. Copy tightly bound with some loss of print; pages stained. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Apologetics -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE For the Vindicating of Christianity FROM THE Charge of Imposture . OFFER'D , By Way of LETTER , To the Consideration of the DEISTS of the Present Age. By Humphrey Prideaux , D. D. And Arch-Deacon of Suffolk . The Second Edition . LONDON , Printed by J. H. for W. Rogers , at the Sun , over-against St. Dunstan's Church in Fleet-street , 1697. A LETTER TO THE DEISTS , &c. Gentlemen , IF I am not mistaken , the Reason you give for your Renouncing that Religion ye were baptized into , and is the Religion of the Country in which ye were born , is , That the Gospel of Jesus Christ is an Imposture : An Assertion that I tremble to repeat . But whether that Gospel be right , or ye are in the right that deny it , will appear from the Consideration of the Nature of an Imposture and from the Life of that most infamous Impostor ( whom we , as well as you , acknowledge to be such ) which I have before given you the exact Picture of . And if you can find any one lineament of it , any one line of all its filthy features in the whole Gospel of Jesus Christ , I durst say ( so sure I am of the contrary ) that for the sake hereof I will give you all you contend for , and yield you up the whole Cause . And therefore , that we may throughly examine the Matter , I will lay down , in the first place , What an Imposture is ; 2dly . What are the inseparable Marks and Characters of it ; And , 3dly . That none of these Marks can belong to the Gospel of Jesus Christ . And when I have done this , I hope I shall convince all such of you , who have not totally abandoned your selves to your Infidelity , That the Gospel of Jesus Christ is that sacred Truth of God , which you are all bound to believe . An Imposture , taking the word in the full latitude of its signification , may denote any lye or cheat , whereby one Man imposeth upon another . But it is most frequently used to express such cheats as are imposed on us by those who come with false Characters of themselves , pretending to be what they are not , in order to delude and deceive . And when this character , which is thus falsely assumed , is no less than a pretended Embassy from Heaven , and under the credit of it a New Religion is delivered to the World as coming from God , which is nothing else but a Forgery , invented by the first Propagators of it , to impose a cheat upon mankind , it amounts to be an Imposture in that sense , in which you would have the Gospel of Jesus Christ to be such . And in this sense it is to be understood in the Controversie between us ; so that the whole Question which we are to examine into , is , Whether the Christian Religion be a Truth really given unto us by divine Revelation from God our Creatour , or else a meer humane invention , contrived by the first Propagators of it , to impose a cheat upon mankind . And when I have fully disproved the latter part of this Question , that the Christian Religion cannot be such an invention , contrived to cheat and impose upon us , that will sufficiently prove the former , that it must be that divine Truth , which all we that are Christians firmly believe it to be . That it is possible such a cheat may be imposed upon Men , cannot be denied . It is sufficiently proved in the foregoing History , which is a very full instance of it ; and I have laid it before you for this very purpose , that you may therein see clearly delineated and displayed in all its proper colours the whole nature of the thing , which you charge our holy Religion with . All that I contend for , is , That if Christianity be such an Imposture as we all acknowledge the Religion of Mahomet to be , it must be just such another thing as that is , with all the same Marks , Characters , and Properties of an Imposture belonging thereto ; and that if none of those Marks , Characters , or Properties can be discovered in it , it must be a clear eviction of the whole charge , and manifestly prove , That our holy Religion cannot be that thing , which you would have it to be . For our only way of knowing things , is by their Marks and Properties ; and it is by them only that we can discover what the nature of them is . It is only by the Marks and Properties of a Man , that we know a Man from another living Creature , for we cannot see the Essences of things . And so it must be only by the Marks and Properties of an Imposture , that we can know an Imposture from that which is a real truth , when attested unto us . And as where we find none of the Marks and Properties of a Man , we assuredly know that cannot be a Man , how much soever any one may tell us that it is : So where we find none of the Marks and Properties of an Imposture , we may assuredly know that cannot be an Imposture , how much soever you , or any other like you , may assert it so to be . Now the Marks and Characters which I look on to be inseparable from every such Imposture , are these following : 1. That it must always have for its end some carnal interest . 2. That it can have none but wicked Men for the Authors of it . 3. That both these must necessarily appear in the very contexture of the Imposture it self . 4. That it can never be so framed , but that it must contain some palpable falsities , which will discover the falsity of all the rest . 5. That where-ever it is first propagated , it must be done by craft and fraud . 6. That when entrusted with many conspirators , it can never be long concealed : And , 7. That it can never be established , unless backed with force and violence . That all these must belong to every Imposture , and all particularly did so to Mahometism ; and that none of them can be charged upon Christianity , is what I shall now proceed to shew you of each of them in their order . SECT . I. I. That every Imposture must have for its end some carnal interest , is a thing so plain and evident , that I suppose it will not need much proof . For to impose a cheat upon mankind , and in a matter of that great importance , as all that have any Religion hold that to be , is a thing of that difficulty to compass , and of that danger to attempt , that it cannot be conceived , why any one should put himself upon such a design , that doth not propose some very valuable advantage to himself in the success . To cheat one Man is not always so easie a matter , or is it without its mischiefs and inconveniences in the discovery . But to enterprize a cheat upon all mankind , and in a thing of that importance , as the introducing of a New Religion , and the abolishing of the Old one ( to which so many both by custom and education will be always zealously affected , be it what it will ) must be an undertaking of the greatest difficulty and hazard imaginable . For whoever engageth himself in such a plot of Imposture , must unavoidably meet with many strong oppositions to struggle with in the management of it , which will continually put his thoughts upon the rack to find out devices to surmount them , and his body to incessant pains and labour to bring them into Execution ; and for the effecting hereof , he must have some confidents to assist him , some to help forward the design , whom he must trust with the secret of it ; and the more he hath of such , the more he hazards all to a discovery . And all this while his mind will be fill'd with anxious cares , and his thoughts distracted with many uneasie and affrighting apprehensions ( as is usual with Men on wicked designs ) about the success , and every failure will expose him to that terrible revenge from those he attempts to declude , as such a villainy whenever detected , most justly deserves . This was Mahomet's case all the while he was propagating his Imposture at Mecca , and so it must be of every other such Impostor also . And when a man puts himself upon all this , the nature of the thing manifestly leads us to conclude , he must propose something to himself hereby which may make him amends for all in the result . For when so much is put to hazard , men do not use to do it for nothing . There must always be some great interest in the bottom of such a design , something that the undertaker values at a more than ordinary rate to make him engage in so exceeding difficult and dangerous an enterprise . For where-ever the venture is great , it must be taken for granted there is an end proposed , which in the estimation of the venturer is equivalent thereto . What it was that put Mahomet on his Imposture the foregoing History of his life sufficiently shews , it was his ambition and his lust . To have the soveraignty over his Country , to gratify his ambition , and as many women as he pleased to satiate his lust was what he aimed at , and to gain himself a party for the compassing of this was the grand design of that new Religion which he invented , and the whole end and reason of his imposing it on those he deluded thereinto . And whoever pursues the like method must certainly have some such end in it , it being totally incredible that any one should take upon him the trouble , fatigue and danger of carrying on such a cheat only for cheating sake . But here we challenge all the enemies of that holy Religion which we profess , to find out any thing like this in the Gospel of Jesus Christ , any thing that savours of worldly interest either in him the first Founder of our Faith , or in any of his holy Apostles , who were the first Propagators of it . Vaninus , one of the most zealous Champions of Impiety that ever appeared against the Christian Cause ( for he died a Martyr for it ) hath attempted this : but after the most accurate and diligent search which so keen an Adversary could make , he was forced to give up the Point ; and plainly acknowledge , that in the whole series of the History and actions of our Saviour , he could not find any thing that he could charge with secular interest or design to blast him or his Religion with . And if you will renew the same attempt , though you extend the inquiry much farther , even to his Apostles , and all the rest of his Disciples , who first preached this holy Religion to the World , and take in to your assistance all the enemies of it ; after the strictest scrutiny that you can make , you will never have any better success herein . For had our Saviour's design been to seduce the People for his own interest , he must have taken the same course , that other Seducers do . He must have flattered them in their humors , and formed his doctrines to their fancies ; courted those that were in greatest authority and esteem with them , and made it his business mostly to preach against and decry those who were least in their favour , and studied and practised all other such arts of popularity , whereby he might best insinuate into their good liking , and gain that interest with them , as might be sufficient to serve his purpose and obtain the end proposed . These were the methods whereby Mahomet first propagated his Imposture , and these are they which all others must take , whose purpose it is to deceive the People . But our Saviour in every particular acted contrary hereto , which sufficiently proves that he had no such design to compass . For he freely preach'd against whatever he found blameable in the people , spared not their most beloved errours , or framed his doctrines to indulge them in any one evil practice how predominant so ever amongst them , and was so far from courting those in the greatest authority and esteem with them , that he was most sharp and bitter against them above all others , whom they most idolized , I mean the Scribes and Pharisees ; For he on all occasions detected their Hypocrisies , and laid open their evil practices , and in the severest manner rebuked and condemned them for their iniquity therein , even to the preferring and justifying before them the wicked Publicans , who for their exactions and oppressions upon the people in their gathering the publick Taxes were held among them the most hated of men and the worst of sinners . And therefore , though his Miracles often drew their admiration and their applause on the one hand , his doctrines and his preachings as fast alienated them from him on the other ; so that those very same Men , who , for the sake of the former , followed him often in multitudes , and were ready to acknowledge him to be the Messias , were as violently set against him at other times for the sake of the latter , and at last crucified him on the account thereof . And is it possible to conceive , that he , who took all those courses so contrary to the humour of the people , without regarding how much they tended to exasperate them against him , should have any interest or design of his own to serve himself of them ? When our Saviour took upon him to be the Messias that was promised , had he done it only as an Impostor to promote a secular interest and design of his own , he would certainly have assumed that character according to those Notions in which the Jews expected him . For in this case the expectation of the people must have been the grand motive to the Imposture , and their looking for such a Messias to come the main inducing reason of his putting himself thereon , and therefore to be sure , had he been an Impostor , he would have offered himself to them no otherwise than just such a Messias , as their notions of him would have him to be ; and there are two special reasons which in this case would have determined him hereto . 1. Because those notions offered to him the highest secular interest , that could be attained unto : And , 2. Because the suiting of his pretensions exactly according to them , would have been the readiest and most likely way for him to carry the interest , whatever it was , which you may suppose him to have aimed at . And , first , the notions which the Jews had of the Messias , offered him the highest secular interest that could be attained unto ; and therefore to be sure , when he took upon him to be that Messias , had he done it only as an Impostor for a secular interest , he would have laid hold of that interest offered , and under the character which he assum'd most certainly have claim'd all that , which according to those notions the Messias was to have . For this was nothing less than a most glorious secular Kingdom , the expectations of the Jews being then concerning this matter the same as they have ever since continued amongst them ; that the Messias * was to be a Secular Prince , who was to deliver them from their enemies , and restore the Kingdom of David at Jerusalem , and there reign in great glory and splendour over the whole House of Israel . And what greater or more desirable interest can this World afford , than such a state of advancement ? And what is there that is more valued and esteemed in the opinion of all mankind , than the attainment thereof ? And at that time when our Saviour first appeared on his Mission , there was the most favourable juncture , that could offer it self , for his setting up for all this : For then the People of the Jews being fallen under the Yoke of the Roman Government , and also grown very impatient under it , entertained a general expectation of the speedy Coming of the Messias , under that character of a Temporal Prince , which they had conceited of him , to deliver them from this bondage , and by conquering those who subjected them thereto , again restore the Kingdom of Israel . And these hopes had then taken that possession of their minds , and they were all so full of them , that every one stood in a manner ready and prepared to join with him , whosoever should take upon him to be the person , as sufficiently appeareth not only from ¶ the Scriptures , but also from the History which (*) Josephus wrote of those times . And therefore had our Saviour , by taking upon him to be the Messias , aimed only as an Impostor at a Secular interest , What reason can be given , why he should not with the name of the Messias , have also claimed this grand interest of a Kingdom , which according to the opinion of all those , who expected a Messias , belonged thereto ? or why he should not in so favourable a juncture , as was then offer'd for it , have possessed himself thereof ? But he was so far from doing either of these , that he waved both , and not only omitted this opportunity of possessing himself of this Kingdom , but also renounced and disclaim'd the whole thereof . For instead of laying any pretence to it , he set himself to confute those very notions which gave it unto him , and to convince the People that they were mistaken in them , and thereby overthrew all that which offered unto him the highest Secular interest which the Men of this world use to aim at . And not only so , but advanced in the stead of those Errours , such Doctrines concerning the Messias , as were not only without all manner of worldly interest in them , but all levelled directly opposite thereto . For he taught them , that the Kingdom of the Messias was not a Temporal , but a Spiritual Kingdom ; that he was not to be a Judge and a Ruler over them in the Secular affairs of this World and the pomp and glory thereof , but to govern and direct their hearts within by the power of his holy Spirit , in order to conform them to that Law of Righteousness , which might fit them to reign with him in the Kingdom of everlasting Glory hereafter . And therefore when the Jews being convinced by his wonderfull Works that he was the Messias , would have taken him by force and made him their King , he withdrew from among them to disappoint the design . And when interrogated by Pilate , he told him his Kingdom was not of this World. And had he aimed at any such thing , he would never have taught such Doctrines of himself , which so directly overthrew all that which gave him the most favourable advantage of attaining thereto . Had he offered at more of this World's interest than the Notions of the Jews invested him with ( if it were possible more could be had than those gave their Messias ; ) or if he had joined thereto , the enjoyment of carnal pleasure as Mahomet did , there might then have been some ground of charging him of differing from those Notions for the serving of his own interest ; but when the change was on the quite contrary hand , and instead of being that reigning and glorious Messias , amidst the highest pomp and splendour of this World , as the Jews would have had him to be , he declared himself only for such a Kingdom , as had nothing of this World in it , and whose greatest perfection lay in its greatest opposition thereto ; he that will say that there was any thing of this World in his thus stripping himself of all the pomp and glory of it , or that there could be any design of interest for himself , where all manner of self-interest is thus renounced , must reconcile contradictions , and make the nature of one extreme to consist in the other , which is most directly opposite thereto . Had he , when he took upon him to be the Messias , done it only for a worldly interest , this great interest of reigning , so obviously offered it self unto him under that character , that it cannot be conceived how he should ever have avoided it . The power , and glory , and riches of a Kingdom , are too great baits of allurement to the worldly-minded Man , ever to be refused by such an one , after he had assumed that character , which in the generally-received Notion of it , invested him with them . Or can it be imagined , since these are the only things which could make that character at all desirable to an Impostor , why any Man should run the great hazard and trouble of being such in the assuming of it , but for the sake of them ? All those false Christs , who have been real Impostors , and have in several Ages started up to delude the World with this pretence have ever with the name of the Messias , claimed also this Kingdom , which the Jews ascribed thereto ; and that in every such scene of deceit , which hath opened in the World , hath always appeared to have been the bait , which allured those wretches to act that part therein . And had our Saviour been such an one as they , he must certainly have taken the same course . For to do otherwise , would have been to do the wickedness without the temptation , and to run the hazard without that which was to reward the success . But he having been so far herefrom , that he did not only renounce this Kingdom , but all manner of other worldly interest whatever ; this plainly shews he could have no design upon this World by that Mission which he undertook , or had any other reason for his entering on it as the Messias , but that he was really that person , whom God by his holy Prophets had so often promised , and at length , in fulness of time , accordingly sent to bring life and salvation unto us . 2. Had our Saviour , when he took upon him to be the Messias , done it only as an Impostor for a Secular interest , he would have assumed that character according to those notions in which the Jews expected him , because this would have been the readiest and most likely way for him to carry that interest , whatever you may suppose it to be . For the eager expectations of that People being then for such a reigning Messias , as they had drawn a Picture of in their own fancies , his only way to have gotten them to own and receive him for the Messias , was for him exactly to have humour'd them herein , and proposed himself to them just such an one as they would have had him to be . And had his intent been only to seduce them under that character , in order to serve himself of them for a Secular interest , this method is that which is so obviously necessary in such a case , that it could not have been avoided . For to do otherwise , would evidently have been to put the matter in a most certain method totally to miscarry , and make the whole design impracticable . To come to them as their Messias , under a character totally differing from that in which they expected him , would be sufficient to make them , for that very reason , never to receive him . Although humility and the debasing of a Man's self , may in other cases be a means to court Popularity , and procure the favour of the People , it could never have served in this ; nor would our Saviour's taking upon him the Character of the Messias , so vastly lower as to this World , than the general opinion then gave it unto him , have been of any stead to him in order thereto ; but quite the contrary . For the Jews had then framed their notions of the Messias they expected , for their own sakes rather than his ; suitable to those worldly interests they were most in love with , and those notions went currant through the whole Nation , as the true and exact description of him , by which he was to be known at his coming : And therefore for any one to propose himself to them , as the Messias , under a character totally disagreeing herefrom , would have been the readiest way for him to be told , that he was not therefore the Man ; and this , instead of being a means to seduce them to him , become such a reason for their rejecting him , as no art of Imposture would ever have been able to master . And this indeed proved the main cause , that notwithstanding our Saviour's Miracles , the Jews , who daily saw them , were still hardned in their aversion against him ; and it continues with them to this day the grand stumbling-block of Infidelity , which they cannot get over . For they looked for a Messias , that was to subdue their Enemies , and deliver them from the slavery of the Romans , and by the establishment of a Temporal Kingdom over them advance the state of their Nation to the highest prosperity , and their Law to the highest perfection of observance , which both were capable of . But he proposed himself unto them as a Messias , which had nothing to do with this World , or any of the interests of it ; and instead of the Temporal Kingdom they expected , claimed only a Spiritual ; and instead of the outward Rites and Ceremonies of the Mosaical Law which were all fulfill'd and done away in him , taught them only to worship God in spirit and in truth . And what could more displease and alienate from him , Men so eager upon this World , and the glory and riches of it , than thus instead of conquest over enemies , extent of power , and a most flourishing state of prosperity , which they dreamt of , to preach to them of Mortification , Repentance , Self-denial , and those other Christian Virtues , in the encrease of which the true prosperity of Christ's Kingdom only consists ; and instead of their Temple , and the outward pomp and splendour of the worship there performed , which they so much valued themselves upon , and so zealously affected , thus to propose to them the Worshipping of God without all this , only in that Spiritual manner , which under the numerous Rites of the Mosaical Law they had not been accustomed to have any great regard unto ? For this was to baulk them of the hopes they most delighted in , and put a baffle upon them in those eager expectations and most earnest desires which their hearts had long dwelt upon . And how ill they were able to brook this , will appear by this instance in the Gospel * , That those very same Men who , on the seeing of his Miracles , were so firmly convinced of his being the Messias , that they would forthwith have taken him by force , and declared him their King , the next day after , on his preaching to them of spiritual things , and offering thereby to withdraw their minds from the perishable things of this World , to fix them on those which endure to everlasting life , murmured against him , and would no more endure him . For their hearts were after a Messias , that should found them a Temporal Kingdom , and make them great and glorious , and powerfull therein ; and to set up a Spiritual Kingdom instead hereof , was not only to deprive himself of the grandure of the other , but them also of the portion which they expected therein . And no one certainly that intended a worldly interest by such an undertaking , would ever have projected it in such a method as this , which was so totally inconsistent with it . For this would be to renounce in the very act the end which he proposed , and make the attainment of it impracticable by the very means whereby he pursued it ; It would be to wave the highest interest in this World to pursue after another , which no one can imagine what , and thereby totally alienate those from him , by whom alone he could hope in such a design as this to attain any at all . And therefore had a worldly end and a worldly interest been all that our Saviour aimed at in his taking upon him to be the Messias , whom the Jews expected , he would never so much contrary to that interest , and so much contrary to that most obvious means of carrying on such a design , have assumed that character in a manner so much differing from that , under which they expected him ; Or could he by such a method of procedure ever have made any thing of the attempt among them , had he not on his side the power of God , as well as his Mission , to make him successfull therein ? Had his business only been to deceive the People for the advancing of some secular interest of his own , he would never have attempted it in so unlikely a way of succeeding , as that of abolishing the Mosaical Law , to which the whole nation of the Jews were then so zealously addicted , that they could not bear the least word , which might seem to derogate either from the excellency , which they conceived of it , or that opinion which they then had , and still retain , that it was to be immutably observed by them to the end of the World. The case of Mahomet with his Men of Mecca was quite otherwise , he found no such zeal in them for their old Religion to struggle with , they themselves were then grown so weary of it , that the generality of them had in a manner totally exchanged it for no Religion at all at that time Mahomet first began to propagate his Imposture among them , they having then for the most part given themselves up to the opinions of the Zendikees , who in the same manner as the Epicureans among the Greeks and too many now-a-days among us , acknowledged the Being of a God , but denying his Providence , the immortality of the soul , and a future state , did at the same time deny all manner of necessity of paying any worship unto him . And no wonder then if such Men , who placed their All in this World , were easily brought over to a Sect , whose chief aim was at worldly prosperity and worldly pleasure in the Religion which they professed . This Mahomet was well enough aware of before he started his new Religion among them , and it seems to have been the greatest encouragement which emboldned him to venture on that attempt . However since they still retained the outward form of their Religion after they had deserted the substance of it , he found even from hence that opposition to his design , that to make it go down , he was forced to retain all those Rites and Ceremonies in his new Religion , which they had been afore used to in their old ; and in order hereto he chose to make some dangerous alterations in his first establishments , as particularly in that of the Kebla rather than ruffle his Arabians by abolishing what he found them through long usage and custom any way affected to . For his business being to deceive the people , his care was to offer at nothing , which might be difficult to go down with them , and so must it be of every other deceiver who takes upon him to act the like part . But in every particular it was quite otherwise with our Saviour , and those whom he first preached his Gospel unto . For the Jews having undergone several terrible scourges from the hand of God for the neglect of that Law which he had given them , were from their former too much disregard of it then grown into the contrary extreme of being with exceeding superstition and bigottry too much devoted to it . They then looked on it with the same veneration , as they still do , to be an immutable Law never to be altered , That the Messias himself on his coming should not make the least change therein , but that the glory of his Kingdom should chiefly consist in the perfection of its observance , and the exact performance of the worship it prescrib'd , and for any one to advance any doctrine contrary hereto was reckoned no less than (*) Blasphemy among them . And therefore had our Saviour only consulted flesh and bloud in the Mission which he undertook , had he had no other design therein than a Secular interest and a worldly end , he would never have opposed himself against the violent current of such predominant opinions , as he found then reigning among them , whom he first preached his Gospel unto , or ever durst have offered at the abolition of that Law , which they were so violently bigotted unto . Had he come to deceive them as a Seducer , the very nature of the thing must necessarily have directed him to a quite contrary method ; that is , to sooth and collogue with them whom he came to impose upon ; to have contradicted no opinion they were violent for , or opposed any doctrine which they were zealously affected to , but to have studied their humours , and learnt their notions , and so framed and suited all his doctrines according thereto , as might best take to draw them over to the end designed . To have done otherwise would have been to set Priest and People against him , as an enemy to their Religion , and a Blasphemer of their Law. And , as our Saviour found it so in the result , so it must have been obvious to any one in his case to have forseen it from the beginning . And therefore since notwithstanding this he took this method so contrary to the whole end and design of one that intends a cheat upon the people , and without having any regard to that zeal with which the Jews were then so violently bigotted to their Law , or that rage of resentment , which they were ready to express against whatsoever in the least should derogate from it , did boldly preach unto them such Doctrines , as totally disannull'd it , this manifestly proves he could have no interest of his own to serve upon them in this undertaking , or that he had any other reason for his entering on it , but that he was sent of God so to do . The grand and fundamental doctrine of the Religion , which Jesus Christ left his Church , was that of his death and passion whereby he made atonement for our sins and delivered us from the punishment which was due unto us for them . By this means only he proposed to save us , that is from Sin , the Devil , and eternal Death , and by this conflict only did he undertake to subdue these our enemies for us , and on that conquest to found us a Kingdom , which should make us holy and righteous here , and for ever blessed with him in glory hereafter . This was the whole end and purpose of our Saviour's Mission ; this he frequently foretold to his Disciples , and on this was founded the whole Religion which he taught them . And can any one say he could have a design of Secular interest for himself in such a Religion as this , which could have no being , but by his dying for it , or any reason for its establishment among men till he had laid down his life for the compleating of it ? To say there was any thing of worldly interest in this would be to charge it on his cross , and place it in that bitter and ignominious death which he underwent thereon . Men sometimes put their lives to great hazard for the interests of this World , but for a Man purposely to design death for such an end and part with this World in such a manner as Christ did for the sake of any thing that this world hath , is a thing which was never yet heard of , and is in it self so contrary to the most obvious dictates both of reason and nature , that no one can be so absurd as to imagine it possible for any man so to do . But that which I know you will say in this case is , That it was not Christ himself , but his Disciples after his death , that made this a part of his Religion ; That he intended no such thing in the undertaking he entered on , that it should end in his death , and be compleated by his Crucifixion ; but that this hapning unto him , those who kept up his Party , and propagated his Religion after him , foisted this thereinto , to salve the ignominy of his Death , and serve themselves of it , for the better carrying on of their designs thereby . And if so , then the Imposture must be shifted from him to his Disciples ; and in this case the same inquiry must still be made , What advantage could they propose to themselves herefrom ? For if Christ's having no self-design or worldly-interest in the Religion which he taught be of any force to acquit him of being guilty of Imposture therein ( as it must with every Man of unprejudiced reason , ) it must also be of force to acquit them of the same charge who propagated it after him . And what worldly interest is it which they could possibly have in this matter ? If you say Empire , how improbable is it , that a few poor Fishermen without any manner of foundation either of poor riches or interest with others , for the carrying on of such a design , should ever frame in their thoughts the least imagination tending thereto , especially at that time when the Roman Empire being in its utmost heighth and vigour had the major part of the then known World united under its command to crush the greatest attempts of this nature , which might be made against it ? If riches and honour be alledged as their end , I must desire you to tell me , how this could be a means to gain them ? or whether any one of them ever attained to either thereby ? If we examine into the accounts , which we have of their lives and actions we shall find them journeying about the world from place to place in great poverty and under all the difficulties and pressures of it to discharge that Apostleship which was committed unto them , and in every place where they came to be loaded with contempt , oppression and persecution for the sake of that Religion which they taught . Had riches and honour been the end proposed for all this , certainly after having experienced by the ill success how improper means they had taken in order thereto , some of them would have desisted from the enterprize , and no longer have pursued a design , which could not answer its end . But you cannot bring us an instance of any one of them that did this . No , they still went on in the work , which they had undertaken , and without being wearied by the poverty they laboured under , or in the least discouraged by that contempt scorn and persecution , which they every-where met with , all constantly persevered to preach that Gospel , which they had received , even to their lives end ; and not only so , but most of them laid down their lives for the sake therefore , which they would never have done , if they had not for that Ministry a much higher reason , than all the honour and riches of this world could ever amount unto . All that can be said of any worldly interest for them in their preaching up that Religion which they propagated is , That they were thereby made Heads of the Party which they drew over thereto . But alas , what advantage could this be unto them to be thus made Heads of a contemned , oppressed and persecuted Party of Men , who were every-where sought out for bonds , imprisonments and death . To head such a Party what is it , but to expose a Man's self to the greater danger , and set himself up to receive the first strokes of every persecution , which was levelled against it ? For in this case , those who head the Party are most sought after , and the ring-leaders of it are ever made the first and the most signal examples of every severity , which is designed for its oppression . And this was all that the Apostles got by heading that Party , which they converted to the Christian Religion ; and what of worldly interest could be found therein ? If the heading of a Party be of any advantage to a Man , it must be then only when it brings him honour , or power , or riches , or some other worldly enjoyment . But to head such a Party , as the first Christians were , could bring neither of these therewith ; but on the contrary , poverty , contempt , oppressions , and persecutions were all the fruits , as to this world , which the Apostles of our Saviour reaped thereby . And certainly on these terms , to head a Party , could never have been the reason to make them enter on that undertaking ; or if it had , they could never under such discouragements have long continued therein . SECT . II. II. And thus far having examined the first mark of Imposture , and I hope sufficiently shown it cannot belong to that holy Religion which we profess . I shall now proceed to the second ; that is , that it must always have wicked men for the Authors of it . For thus to impose upon mankind a false Religion is the worst of cheats , and the highest injustice which can be done either to God or Man : to God , because it robs him of the worship of his Creatures , either by diverting it to a false object , or by directing it to him in such a false way , as cannot be accepted of before him ; And to Man , because it deprives him of his God , by putting him upon such a false Religion as must necessarily alienate both his mercy and his favour from him . And to do this , is such a consummate piece of iniquity , that it is impossible any one can arrive thereto without having first corrupted himself to a great degree in all things else . For such an one must have cast off all fear of God , as well as all regard of Man , before he could ever offer at so great a Wickedness against both . And when a Man is come to this , to be sure he will stick at nothing , whereby his lusts may be gratified , or any carnal interest serv'd which he sets his heart upon , but will make the corruptions of his mind appear in all the actions of his life , and be thoroughly wicked in every thing where his own interest , or his own designs do not put a restraint upon him . And that Mahomet was such an one , the History of his Life , which I have laid before you , sufficiently shows . But whoever yet charged * Jesus Christ , or his holy Apostles with any thing like this ? not Celsus , not Porphyry , not Julian or any other of the Heathens , or the Jews who were the bitterest enemies of Christianity and the greatest opposers of it . And to be sure could they have found any such accusation against any of them , they would never have spared to have made the utmost use of it they could for the blasting of that Religion , which they taught . For it is a popular Argument , which would have served their purpose among the people more than any other they could have offered unto them . And we see with what success the various Sects among us serve themselves of it every day , no argument being more prevalent amongst the unthinking Multitude for the beating down the reputation of any profession of Religion , than the ripping up of the faults of those that teach it . To examine into all the Labyrinths and abstruse Speculations of reason and argument , which may be brought for or against any Religion , is an operose business , which all have not capacities for , and few care to attend to . But of Good and Evil every Man is judge , and where they find the Teachers of any Religion to be wicked and naught , it is an inference which they are all apt too precipitately to run into , that the Religion must be naught also , and without any further examining into it condemn it so to be . And I find there is nothing , which you your selves are more greedy to lay hold of for an argument against our holy Christian Religion , than the faults which you observe in some of our Ministers , whose business it is to promote it . And therefore if the faults of the present teachers of Christianity be apt thus to afford so popular and prevalent an argument against it , how much more would the faults of the first founders and propagaters of it have done so , had there been any such to object against them ? And had there been any such , so keen and searching Adversaries , would never have suffered the discovery to have escaped them , or ever fail'd to have objected it for the serving of their turn to the utmost they were able ; and it can be owing to nothing , but their most unblameable innocency , that they have been secured herefrom . To say that they could not have that knowledge of their lives and actions , as was sufficient for them to discern their faults , and observe their miscarriages , will not solve the matter . Though Mahomet acted his Imposture so many hundred miles within the remoter parts of Arabia , among a people , who by vast desarts were in a manner cut off from the converse of the rest of mankind , where very few or none of any other nation ever came to spy out his actions or observe his doings , and where he had none else to be witnesses of them , but those only who all imbraced his forgery , and became zealously addicted to it ; yet all this could not serve to conceal his faults , or hide his monstrous wickednesses from being observed and recorded against him . The foregoing History gives you a large Catalogue of them , and they are vouched by the authority of some of the most authentick writers of his own Sect. But Christianity had not its birth in such an obscure hole , nor did the first Founder of it , or those who propagated it after him , make their first appearance among such rude and illiterate Barbarians , as that Impostor did : but on one of the openest stages in the world , at Jerusalem , and in the Land of Judea , and not in an age , when as formerly that Nation separated it self from all others , and had no converse with any but themselves ; but when they had scattered themselves abroad and mingled with all other Nations , and also were forced to admit all other Nations to mingle with them by being made a Province of the Roman Empire , which brought not only Souldiers and Merchants of other Nations among them , but also opened the gate to all others , as they should think fit , to come and reside among them : And the Temple at Jerusalem being that , where all of the Jewish Religion worshipped ; this constantly brought thither from all Nations those who professed it , which made a very great resort thither from all Parts of the World , especially at their three great Festivals . And therefore just after our Saviour's sufferings at the time of Pentecost next following , we are told that there were then at Jerusalem (*) Parthians , Medes , and Elamites , and the dwellers of Mesopotamia , Cappadocia , Pontus , Asia , Phrygia , Pamphylia , Egypt , Libya , and Cyrene , with the Strangers of Rome , Cretes , and Arabians . So that to be sure nothing could be hid or concealed , which was done on so open a stage of the World , and in the sight of so many Nations as were then present upon it ; nor is it possible if those who then first delivered the Christian Religion to the World , had been such wicked persons , as Mahomet was , and all other Impostors must be , it could ever have escaped their observation . And if it had at Jerusalem , there were other occasions enough given for a fuller discovery afterwards . For the holy Apostles after our Saviour's death , did not confine themselves to Jerusalem and the Land of Judoea only , but dispersed themselves throughout the whole Earth , and at Rome , at Athens , and in many other celebrated Cities appeared openly , teaching the Religion which they had received , and forming Churches of those whom they had converted thereto , and thereby exposing their Lives and Actions publickly to the view of the whole World , made all Mankind in a manner witnesses of what they did . And Christianity was not such an acceptable thing to the World , as to move the Men of it to be so candid and good-natur'd to the first Authors of it , as to conceal their faults and hide their wickednesses , had there been any such in them . No , it was that which was against the lusts and pleasures , and the other evil courses of this World , more , than any other Religion , which was ever taught therein ; and this put the World as much against it , and all that adhered thereto ; and therefore we find them to be a Party of Men not only every-where spoken against , but also every-where hated , opposed , and persecuted to the utmost . And when so general an Odium was risen against them , and both Jews and Gentiles conspired together therein , to be sure there were not wanting abundance that made it their business to pry into their actions , and examine their practices with all that spight , unfairness , and ill interpretation of things , as is usual in such cases . And could they by all this search , inquiry and strict observation , have found any thing to charge upon Christ or his Apostles , which might cast a blot upon the Religion which they taught , to be sure we should have heard enough of it . For those , who propagated their Odium against this holy Religion to the next succeeding Ages , to that excessive degree , in which the Primitive Christians experienced it in those terrible Persecutions which they underwent for three hundred years together , would certainly have propagated therewith all the Accusations they were able against those who were the first Founders and Teachers of it . And , to be sure , when * Celsus , Porphyry , and Julian , and other bitter Opposers of Christianity , as well Jews as Heathens , took Pen in hand to write against it , we should have been told enough of it . But nothing of this appearing in any of their Writings , or any of the least memorial of it being to be found in any Record whatsoever against them ; this manifestly proves that they are even in the judgment of their bitterest Enemies totally free of this charge , and consequently being just and righteous persons , ( and of Christ and St. James one of his Apostles (*) Josephus , though a Jew , particularly attests , that they were so ) they could never be guilty of so great a wickedness both against God and Man , as to have imposed a cheat upon us in that Religion , which they delivered unto us . SECT . III. III. And if they had been such wicked persons , as thus to have imposed upon us a false Religion for their own interest , both their wickedness and the interest which they drove at , must necessarily have appeared in the very contexture of the Religion it self , and the Books of the New Testament ; in which it is contained , would have as evidently proved both these against them , as the Alcoran doth against Mahomet ? every Chapter of which yieldeth us manifest proofs both of the wicked affections of the Man , and the self-ends which he drove at for the gratifying of them . For , first , when a Man proposeth an end of self-interest , and invents a new Religion , and writes a new Law on purpose for the obtaining of it , it 's impossible , but that this End must appear in the Means , and the Imposture , which was invented of purpose to promote it , must discover what it is . For in this case the new Religion and the new Law must be calculated for this End , and be all formed and contrived in order thereto , otherwise it can have no efficiency for the obtaining of it , nor at all answer the purpose of the inventor for the compassing of what he proposed ; and if it be thus calculated , ordered and contrived for such an End , that End cannot but be seen and discovered in those Means . For the End and Means prove each other ; that is , as the nature of the End proposed shows us what Means must be made use of for the obtaining of it , so do the nature of the Means which we use , discover what is the End which they drive at . And as far as the Means have a tendency to the End , so much must they have of that End in them ; and it is not possible for him that useth the one , long to conceal the other . And therefore nothing is more obvious and common among us than by the courses which a man takes to discern the end which he would have . As Mahomet invented his new Religion to promote his own ends , so the Alcoran in which it is contained sufficiently proves it , there being scarce a leaf in that Book which doth not lay down some particulars , which tend to the gratifying either of the ambition or the lust of that Monster who contrived it . And had the first Founder of our holy Christian Religion , or they who were the first propagators of it any such end therein , the Books of the New Testament , in which it is written , would have as palpably shown it . But here we challenge all the enemies of our Faith to use their utmost skill to make any such discovery in them . They have already gone through the strict scrutiny of many ages , as well as of all manner of adversaries , and none have ever yet been able to tax them herewith . For instead of being calculated for the interest of this World their whole design is to withdraw our hearts from it , and fix them upon the interest of that which is to come . And therefore the doctrines which they inculcate are those of mortification , repentance and self-denial , which speak not unto us of fighting , bloodshed , and conquest , as the Alcoran doth , for the advancing of a temporal Kingdom , but that recouncing all the pomps , and vanities , and lusts of this present World , we live soberly , righteously , and godly in the presence of him that made us , and instead of pursuing after the perishable things of this life , we set our hearts only on those Heavenly riches , which will make us great , and glorious and blessed for ever hereafter . For as the Kingdom of Christ is not of this World , so neither do those Books , in which are written the Laws of this Kingdom , savour any thing thereof . The Mammon of this World , and the Righteousness which they prescribe us , are declared in them to be totally inconsistent . The Old Testament indeed , as being under the Dispensation of carnal Ordinances , which were the shadows only of those things after to come under the Gospel , treated with Men suitably thereto . And therefore we find much of this World both by way of promise as well as threat to be proposed therein . But it is quite otherwise with the New : For in that Revelation being given to the perfecting of righteousness , all things were advanced thereby from Earth to Heaven and from flesh to spirit . And therefore as the whole end of it is to make men spiritual , so are we directed thereby to look only to spiritual and heavenly Blessings for the reward hereof . Had our Saviour proposed victory , or riches , or carnal pleasures to his followers , as Mahomet did , then indeed his Law would have sufficiently savour'd of this World to make Men suspect , that he aimed at nothing else thereby . But he was so far herefrom that instead of this the whole tenour of his doctrine runs the quite contrary way , we Being told of nothing else through the whole New Testament , but of tribulations , afflictions , and persecutions , which shall attend all such as to this World who faithfully set their hearts to become his Disciples , and the experience of all ages since hath sufficiently verified the prediction . And indeed the very Religion , which he hath taught us , is of that holiness , that according to the course of this wicked World it naturally leads us thereinto . And how then can it be said , that any thing of worldly interest can be contained either in this Religion , or those holy Books in which it is written ? I cannot deny , that there are some Men so crafty and cunning in pursuing their interest , that it shall not easily be discerned in the Means what it is which they drive at for their End. But how great a compass soever such may fetch about to the point which they aim at , or in what by and secret paths soever they make forward towards it , yet if the Means , which they make use of , have any tendency thither , they can never be so totally blended , but there will always appear in them enough of the End to make the discovery to any accurate observer , and at length when the plot grows ripe for Execution , and the designer begins to offer at the putting himself in possession of what he proposed ( as all such designers must at last ) the whole scene must then be laid open , and every one will be able to see thereinto . And therefore if you will have it that the Holy Apostles and Evangelists , who were the first penners of the New Testament , were such cunning and crafty men , as to be able thus artfully to conceal their designs in those Books , which you suppose they wrote of purpose to promote them ( which cannot reasonably be imagin'd of men of their education and condition in the World , they being all , except St. Paul and St. Luke of the meanest occupations among the people , and totally unlearned ) yet if they contrived those Books with any tendency towards those designs ( and it cannot be conceived how otherwise they could help forward to the obtaining of them ) it is impossible , they could thus have passed thorough so many ages , and all the strict examinations of Heathens , Jews , Atheists , and all other Adversaries , who have so strenuously endeavoured to overthrow their authority , and no discovery be made hereof . For supposing at first under the mask of renouncing the world they might a while conceal their designs for the interest of it ( which is the utmost you can say in this case , ) yet this could not last long : For if this were all they designed by teaching that holy Religion , and writing those Books in which it is contained , sometime or other they must have put those designs in execution , otherwise they would have been in vain laid ; sometime or other they must have endeavoured by them to obtain what they aimed at , otherwise the whole projection of them would have been to no purpose ; and if they ever did so ( as to be sure they would , had this been their end ) then , as it happens in all other stratagems of the like nature , with how much artifice soever they might conceal what they intended in the contrivance , all at last must have come out in the execution , and when they began to put them selves in possession of the end they aimed at , or at least made any offer towards it , the whole cheat must then have been unmask'd , and every one would have been able to see into the depth thereof . But when did our Saviour , or any of his holy Apostles by vertue of any of those doctrines delivered down unto us in the Books of the New Testament , ever put themselves in possession of any such worldly interest ? or when did they ever make the least offer in order thereto ? Have any of the ancient enemies of our holy Religion ( and it had bitter ones enough from the very beginning ) ever recorded any such against them ? or have any other ever since from any good authority , or any authority at all , ever been able to tax them herewith ? or is it possible their names could have remained untainted of this charge amidst so many Adversaries , who have now for near Seventeen hundred years stood up in every age to oppose that holy Religion which they have delivered unto us ? had they in the least been guilty hereof ? Nay , hath it been as much as ever said of them , that they practised , as to this world , any otherwise than they taught , or ever dealt with the interests of it in any other manner , than totally to renounce them ? or had they at all any other portion in this life , than that of persecution , affliction , and tribulation as it is foretold in those holy Books that they should ? And what then can be a greater madness , than to suppose that men should lay such a deep design , as that of inventing a new Religion , and undergo all that vast trouble and danger , which they did , to impose it on the world for the sake of a worldly interest , and yet never put themselves in possession of that interest , or ever make the least offer towards it ? If you say that the whole end of the Religion was only to gain the party , and ●hat the steps to the interest were to be made afterwards , I still go on to ask , who can tell us , after the party was gain'd , of any such steps that were ever made , or of any the least offer tending thereto ? Were not the first Christians for many ages ●fter the first founding of our faith , what ●hey ought still to be , men that used this world as if they used it not , who lived in 〈◊〉 without being of it , and did truly , what ●hey vowed in their Baptism , renounce all ●he Pomps , and Vanities , and Lusts thereof , ●aithfully to observe that holy Law which ●hey had receiv'd ? And in this they per●ever'd so steadily , that even ●heir very enemies admired ●he righteousness of their ●●ves , and (*) bore witness ●hereto , and the cruellest ●ersecutors could never ●eat them therefrom , but ●hey still went on in the ●bservance of their holy ●eligion without having ●ny other design therein , ●han to practise that righ●eousness which it taught , ●nd for three hundred years ●ogether stood firm thereto ●gainst also those terrible storms of persecution which were rise● against them , till at length by the hol●ness of their lives , and the constancy 〈◊〉 their sufferings , they made a conquest ove● their very persecutors , and brought ove● the World unto them . And are not ou● Principles still the same , and also , thank be to God , notwithstanding the Corrupt●ons of the present age , the practice to● of many thousands still among us , wh● I doubt not will be as ready to underg● the same sufferings , those primitive Christ●ans did , when ever God shall try them fo● that holy Religion which they profess , 〈◊〉 they now are to observe the righteousn●● thereof . But supposing this had been 〈◊〉 otherwise , and the Mammon of this Wor● and not the Righteousness of God we●● really the end for which our Religion w●● designed , yet to renounce the World 〈◊〉 gain a Party , and afterwards make u●● of this Party to gain the World , is a pr●ject so unfeasible , that the former part 〈◊〉 it must necessarily have overthrown t●● latter , whenever it had been attempt●● For when men had been drawn over to 〈◊〉 party under the specious pretence of ●●nouncing the World , and been instruct●● and firmly fixed in this principle , to ma●● those very same men afterwards to ser●● their turn for the gaining of a worldly interest would be to make their doctrine and their practice so monstrously interfere , as must necessarily have broken all into pieces , and destroyed the whole design . Certainly , had they any such design , they would never have thus possessed their Disciples with such principles against it by the Religion which they taught them ; and in that they did so , I think nothing can be a more evident Demonstration , that they could never intend any such end thereby . Mahomet knew well enough , this was not a way to carry what he designed , and therefore openly owned in his Religion , what he aimed at thereby , and made his Law to speak for that Empire and Lust , which he desired to enjoy , and so when he had made his Religion to obtain , he gained by vertue thereof the whole which he projected by it , and became possessed of the Empire of all Arabia for the gratifying of his Ambition , and as many Women as he pleased for the satisfying of his Lust , which were the two Ends he drove at in the whole Imposture . And had Jesus Christ and his Apostles had any such design in the Religion which they taught , they must in the same manner they made their Religion speak for it , or else it could never have served their purpose for the obtaining of it . And if their Religion had ever offer'd at any such thing , it must necessarily have appeared in the Books in which it is written . And 2dly . if they had been so wicked , as thus to impose upon the World a false Religion for the promoting of their own interest , as that interest must have appear'd in the contexture of the Religion it self , and in those Books in which it is written , so also must their wickedness . For Words and Writings being the outward expressions of our inward conceptions , there is that connection between them , that although the former may often disguise the latter they can never so totally conceal them , but every accurate observer may still be able through the one to penetrate into the other , and by what a man utters , whether in speech or writing , see what he is at the bottom , do what he can to prevent it . There are indeed some that can act the Hypocrite so cunningly , as to dissemble the greatest wickedness under words , writings and actions too that speak the quite contrary . But this always is such a force upon their inclinations , and so violent a bar upon their inward passions and desires , that nature will frequently break through in spight of all art , and even speak out the truth amidst the highest pretences to the contrary . And there is no Hypocrite , how cunningly soever he may act his part , but must this way very often betray himself . For wickedness being always uppermost in such a Man's thoughts , and ever pressing forward to break forth into expression , it will frequently have its vent in what that Man speaks , and in what he writes , do what he can to the contrary ; the care caution and cunning of no Man in this case being sufficient totally to prevent it . Furthermore , there is no Man thus wicked , that can have that knowledge of Righteousness , as thoroughly to act it under the Mask with that exactness , as he who is truly righteous , lives and speaks it in reality . His want of experience in the practice must in this case lead him into a great many mistakes and blunders in the imitation . And this is a thing which generally happens to all that act a part , but never more than in matters of Religion , in which are many Particulars so peculiar to the Righteous , as none are able to reach them , but those only who are really such . And supposing there were any that could , yet there will ever be that difference between what is natural and what is artificial , and between that which is true , real and sincere , and that which is false , counterfeit and hypocritical , that nothing is more easie than for any one , that will attend it , to discern the one from the other . And therefore were Jesus Christ and his Apostles such persons as this charge of Imposture must suppose them to be , it 's impossible , but that the Doctrines which they taught , and the Books which they wrote , must make the discovery ; and the New Testament would , as a standing Record against them in this case , afford a multitude of instances to convict them hereof . That the Alcoran doth so as to Mahomet , nothing is more evident ; a strain of Rapine Bloodshed and Lust running thorough the whole Book , which plainly proves the Author of it to be altogether such a Man , as the charge of Imposture must necessarily suppose him to be . And were the first Founder of our holy Religion , or the Writers of those Books , in which its Doctrines are contained , such Men as he , both their Doctrines and their Books would as evidently prove it against them . But here I must again challenge you , and all other the Adversaries of our holy Religion , to shew us any one particular in it , that can give the least foundation to such a charge , any one word in all the Books of the New Testament , that can afford the least umbrage or pretence thereto . Let what is written in them be tried by that which is the Touchstone of all Religions , I mean that Religion of Nature and Reason , which God hath written in the hearts of every one of us from the first Creation ; and if it varies from it in any one particular , if it prescribes any one thing , which may in the minutest circumstance thereof be contrary to its Righteousness ; I will then acknowledge this to be an argument against us , strong enough to overthrow the whole Cause , and make all things else that can be said for it , totally ineffectual to its support . But it is so far from having any such flaw therein , that it is the perfectest Law of Righteousness , which was ever yet given unto Mankind , and both in commanding of Good , as well as in forbidding of Evil , vastly exceeds all others that went before it , and prescribes much more to our practice in both , than the wisest and highest Moralist was ever able without it to reach in speculation . For , 1st . As to the forbidding of Evil , it is so far from indulging , or in the least allowing us in any practice that savours hereof , that it is the only Law which is so perfectly broad in the prohibition , as adequately to reach whatsoever may be Evil in the practice , and without any exception , omission , or defect , absolutely , fully , and thoroughly forbids unto us , whatsoever may have but the least taint of corruption therein ; and therefore it not only restrains all the Overt-acts of iniquity , but also every imagination of the heart within , which in the least tends thereto , and in its Precepts prohibits us not only the doing , or speaking of Evil , but also the harbouring or receiving into our Minds the least thought or desire thereafter , whereby it so effectually provides against all manner of iniquity , that it plucks it up out of every one of us by the very roots , and so makes the Man pure , and clean , and holy altogether without allowing the least savour of Evil to be remaining in him ; and every one of us would be thoroughly such , could we be but as perfect in our Obedience to this Law , as it is perfectly given unto us . And , 2dly . As to the commanding of Good its prescriptions are , That we imploy our Time , our Powers , and all other Talents intrusted with us to the best we are able , both to give Glory unto God , and also to show Charity unto Men ; and this last not only to our Friends , Relations , and Benefactors , but in general to all Mankind , even to our Enemies , and those who despightfully use us and persecute us ; and hereby it advanceth us to that highth of perfection in all holiness and goodness , as to render us like the Angels of Light in our Service unto God , and like God himself in our Charity to Man. For it directs us in the same manner as the Angels to worship and serve our God to the utmost ability of out nature , and in the same manner as God to make our goodness to Men extend unto all without exception or reserve , as far as they are capable of receiving it from us . And can any Man think it possible that a Religion , which so thoroughly and fully forbids all Evil , and in so high and perfect a manner prescribes us all Good , could ever be the product of a wicked mind ? The fruit is too good to proceed from so corrupt a root , and the effect vastly above the efficiency of such a cause ever to produce it . For can it possibly be imagin'd , that a wicked Man could either have inclination to do so much for the promoting of that Righteousness , which all his passions and desires so violently run counter unto , or if he would , that such an one could ever be so well acquainted with all the ways thereof , as so exactly to prescribe them ? If it be so difficult for such an one to conceal his inclinations in his expressions ; if it be so hard for him , when he vents himself into Words or Writings , not to let loose something in them of what he really is ( as I have already shown ) how can any copy be drawn from such a Mind , but what must in some feature or other resemble the Original , or any thing at all proceed from thence , but what must carry with it some savour of the iniquity thereof ? Set but such a one to write a Letter , and he will scarce be able to do it without putting so much of his passions and his temper into it , as that we may read from thence what he is , as every Man's experience may tell him , that corresponds with such ; and how much more then may we be assured will he lay himself open , when he hath the large scope of a Book to express himself in , and especially when that book is of such a nature , as gives him the fullest occasion , and the most inviting opportunity so to do ? And what book can be more such , than that which is to propose a new Law to Mankind ? In the writing of such a book , if ever , certainly the wicked Man will show himself , and in the same manner , as Mahomet did ; conform his Laws to his own inclinations , and prescribe such rules of living to others , as may best justifie him in those which he himself follows . And although he should not intend any such thing , though he should not design so to do ( and it is hard to imagine of such a Man , that he should not , ) yet at least the prevailing bent of his passions , and the corruption of his judgment which always follows therefrom , must necessarily lead him thereinto , it being , morally speaking , altogether impossible , but that the wicked Man must appear in what the wicked Man doth , and the deeds , words , and writings which proceed from such an one , must in some measure savour of what he is . And therefore if there be nothing in the Law of our holy Religion ( as I hope I have fully shown , that there is not ) which can make the least discovery of any such thing , nothing that can afford the least pretence for such a charge against it , where so large a scope is given for it ; this sufficiently proves , that neither the first Founder of the Christian Religion , nor those who first wrote it in the Books of the New Testament , in which we now have it , could possibly be wicked Men and consequently not such Impostors as you would have them to be . But here I know it will be objected , that there is no necessity , that all Impostors should be as wicked as Mahomet ; and therefore though Jesus Christ and his Apostles were no such wicked Persons , yet however they may be still Impostors for all that . For , first , it hath hapned that very just and good Men have had recourse to Imposture to bring to pass and establish their most commendable designs , as we have an instance in Minos King of Crete and another in Numa King of Rome , both which , to give the greater authority to their Laws , pretended to have had them by divine Revelation . And , secondly , you will say , it 's possible , a Man may be an Impostor by Enthusiasm , and mistake , and falsely impose things for divine Revelation , not out of a wicked design to deceive others , but that he is really deceived herein himself . And if in these two Cases a Man that is not wicked may be an Impostor , you will urge , That though Jesus Christ and his Apostles were not wicked Men ; yet this will not prove them not to have been Impostors , because it 's possible , that in one of these two Cases they might have been such . In order to the clearing of the first of these Objections , I desire you would consider these Three following Particulars . 1. That in every Religion there are these two Parts to be observed , very distinct from each other . 1. The Religion it self ; And , 2. The Means whereby it is promoted , and propagated among Men. 2. When the Imposture is only in the former of these two , and a true Religion ; or at least one , that is really believed to be such , is promoted by means of Imposture ; that is , by feigning a divine Revelation , where there is none , or by counterfeiting Miracles , or by any other such means tending to deceive Men thereinto ; this amounts to no higher than a pious fraud , which out of an over-hot and inconsiderate zeal some Men have made use of for the promoting of the best Ends. And such Men , for the sake of such Ends , may still be denominated good and righteous in the main , how much soever they may have been out in making use of such means to promote them . 3. When the Imposture is in the End , as well as in the Means ; and not only the Revelation pretended , but also the Religion it self is all false , counterfeit , and feigned ; this amounts to such an Imposture , as is totally wicked without any mixture of good therein . In the former Case , where the Imposture is only in the Means , there is a good End designed , and therefore something still from whence the person using it may be denominated Good ; but where the Imposture is in both , it is Wickedness all over , without any thing at all in it to exempt him from being perfectly wicked , that maketh use thereof . Which Particulars being premised , my Answer to the Objection is as followeth . 1. I do acknowledge it to be related by (*) Authors of good credit , that Minos King of Crete , when he first framed the Laws of his Country ; to give them the greater authority , used to retire into a Cave on Mount Dicta , and from thence to bring them forth to his Cretans , as if they had been there delivered to him by Jupiter : And that Numa , when he founded the Laws of Rome (†) , practised the same art pretending to have received them from the Nymph Egeria , that so he might procure them to be received by the Romans with the greater veneration . And by this device they both obtained there End in bringing very rude and barbarous People to submit to those good Orders and Rules which they prescribed for their living civilly , peaceably , and justly together . But this , although it were a fraud in the Means , yet as far as it related only to a political End , belongs to another matter , and doth not at all fall within that argument of Religion , which we are now treating of . 2. As to the Laws of Numa , I acknowledge that they reached not only Matters of State , but those of Religion also , and that the whole method of the old Roman Religion was regulated and stated by them ; but that Numa founded any new Religion , is what I utterly deny . For Numa left no other Religion behind him in Rome at his death , than that very same Heathenism , which he found there at his first coming thither to be King. For the City having been then but newly founded , and the People made up of a Collection of the refuse and scum of divers Nations there gathered together , they were as much out of order in matters of Religion , as in those belonging to the Civil Government , and all that Numa did , when he came to reign over them , was to make Laws to regulate both ; and therefore , as he founded several wholsome Constitutions for the orderly governing of the State , so also did he for the regular worshipping of the Gods then acknowledged among them , without making any essential alteration in the Religion afore practised by them . For had he done so , then the Religion of the Romans must have differed from the Religion of the other Cities of Italy , which we find it did not . For they communicated with each other in their Worship , as they did also with the Greeks . And in truth the old Roman Religion was no other , than the Greek Heathenism , the same which was practised in Greece , and in all those Countries which were planted with Colonies from thence , as almost all Italy was at that time . And therefore the Romans , as well as the rest of the Cities of Italy , looked on Delphos as a principal place of their worship with the same veneration that the Greeks did , and had frequent recourse thither on Religious accounts , as the Roman Histories on many occasions acquaint us . And this Religion Numa , while he lived among his Sabines , being accurately versed in , and also a diligent practicer of it , on his coming to Rome , and finding the Romans all out of order in that little which they had of it ( for during the Reign of Romulus , they minded little else but fighting , and therefore had not leasure , or perchance any great regard , for this matter ) he not only instructed them more fully in it according as it was received in the Neighbouring Nations , but also framed several rules and constitutions for their more regular and orderly practice of it , which did no more make the old Heathenism of the Romans to be a new Religion , than the body of Canons given us by King James the First , for the more orderly regulating of our Worship and Discipline , makes our Religion a new Christianity . Only Numa , the better to make his Constitutions to obtain among those barbarous people for whom he made them , pretended to have been instructed in them by a divine Person , and in this he practised a pious fraud , but was by no means guilty of such an Imposture as we are now treating of . For he taught them no new Religion , but only the very same Greek Heathenism , which he had received with the rest of the People of Italy from their forefathers , and really believed to be that very true Religion , whereby God was to be served , and therefore notwithstanding the deceit he made use of , he might from the end , which he proposed and which he really effected thereby to the civilizing of a very barbarous sort of people , be still reckoned a just and good Man ; and to give him his due , he really was one of the most excellent Personages of that age in which he lived , and first sowed among the Romans the seeds of that vertue , with which they so eminently signalized themselves for so many Ages after . But , 3. Jesus Christ and his Apostles took on them not only to be Messengers sent of God , but also to teach a new Religion to the World ; and therefore , if they were Impostors , they must be so in the largest and fullest sense , both in respect of the Religion it self , as well as the means whereby they promoted it . And in this case there could be nothing to excuse them from being altogether as wicked as I have alledged . Where the Religion is true , or really believed so to be , there is a pious intention in the end , which may speak some goodness in him that useth fraud to promote it ; and such a goodness , as greatly exceeds the obliquity of the fault which he committed about it ; and therefore , although he cannot on the account of the Good be excused from the Evil ( for it is always a scandal to Religion to be promoted by Falsehood , ) yet still he must be reckoned more commendable from the one , than faulty from the other ; and in this case there will still be room enough left from the goodness of the End design'd , and the Piety of the intention , to denominate the Man good and righteous in the main , notwithstanding the fault committed in using such means to bring it to effect . But where the Religion is all Forgery and Falsehood , as well as the means of promoting it deceit and fraud , the Imposture then becomes so totally and perfectly wicked without the least mixture of good therein , as must necessarily denominate the Authors and first Propagators of it to be perfectly wicked also . If you say , that such a perfect Imposture as this can have any good End , for the sake whereof the Authors of it may be freed from that charge of Wickedness which I lay upon them , that good End must be either the honour of God , or the benefit of Men. But how can God be more dishonoured , than by a false Religion ? or how can Men be more mischiev'd than by having the practice of it imposed on them , whereby they must thus constantly dishonour , and consequently offend and lose the favour of him that made them ? An Imposture in this case hath that aggravation from the object it is about , as well as from the perfection of iniquity which is in the act , that supposing it could be made productive of any good End , that good would be so vastly over-balanced by the Wickedness of the Means that it would be of no weight in comparison thereof , or at all avail to the rendering of those , that shall make use of it , less wicked than I have said . But when a Man can thus far proceed in Wickedness towards God , as to be the Author of constant dishonour unto him in a false Worship ; and towards Men , as to ensnare them into all that mischief , which must be consequential hereto ; it must necessarily imply such a thorough disregard of both , as every good intention in respect of either must be inconsistent with . And therefore , if it be possible that such a wicked Imposture can ever be made the Means to a good End , it is scarce to be conceived , how they who are so wicked , as to be the Authors of it , could ever intend any such good thereby . But further , If the Authors of such an Imposture , as we are now treating of , can be less wicked , than I have said , on the account of any good , which you pretend they may design thereby , I desire to know , among what sort of Men you will place them , while you thus plead their excuse . For they must be one of these three ; that is , either Atheists , Deists , or Believers of an instituted Religion . 1. If you say they are Atheists , that word alone contains enough to prove them perfectly wicked , whatever can be said to the contrary . It is indeed agreeable enough to the Principes of this sort of Men , that such an Imposture , as we are treating of , may laudably be made use of to a good End. For they hold , that all Religion is nothing else but a device of Politicians to keep the World in awe . But if the Atheist be the deviser , what intention of Good can the device carry therewith ? None certainly towards God , since he utterly denies his Being ; or can it in this case have any towards Men , since by denying him , for whose sake it is that we are to do good to others , he casts off therewith all the reason and obligation , which he hath , abstractive of his own interest , of doing any such at all . All the good therefore that such an one can aim at , must totally center in himself to advance his own enjoyments and gratifie his own lusts in all those things which his corrupt affections carry him after ; and to enjoy these without restraint of Laws or fear of punishment being that alone , which is the real and true cause that makes any Man deny that supreme and infinitely good and just Being , whom all things else prove ; whoever is an Atheist , must be perfectly wicked before he can be such ; and what is there which can , while in that impiety , ever give him a better character afterwards ? 2. If you say they are Deists , such as you profess your selves to be , your main Principle is against all instituted Religion whatever , as if God were dishonoured , and Man injured by every thing of this nature practised among us ; and can you then think , that any who are thus persuaded , can without being first corrupted to a great degree of Impiety , as well as Hypocrisie , ever become themselves so contrary to their own Sentiments , on any pretence whatsoever , the Authors and Teachers of such a Religion among us ? 3. But if you place them among those who are Believers of an instituted Religion , they must abolish that which they believe to be true , before they can introduce that by Imposture which they know to be false . And this must be the case of Jesus Christ and his Apostles , if they were such Impostors as you hold them to be . For they were educated and brought up in the Jewish Religion , which they believed to be from God , and the whole Tenour of the Religion which they taught supposeth it so to be ; and that it was the only true way whereby God was to be worshipped by them , till they delivered their new Revelations , which totally abolished this Religion , and established the Christian in its stead ; and therefore if those Revelations were not true and real , as they pretended they were , but all forged and counterfeited by them , as you say , they must abolish a Religion , which they believed to be true , to make way for that , which they knew to be false , and thereby become wilfully and knowingly , according to their own belief , the Authors of leading Men from saving Truths , into damning Errours , to the utter destruction of their Souls for ever ; and also of depriving God of that acceptable Worship , whereby he was truly honour'd according to his own appointment , to introduce in its stead a false superstition of their own devising , which must be constant dishonour unto him as long as practised among us . And if Jesus Christ and his Apostles were such Impostors , as all this imports ; and such they must be , if they were Impostors at all ; they must be guilty of that impiety towards God , as well as that injustice towards Men herein , as must necessarily suppose them the wickedest of Men before they could arrive hereto ; and therefore if they were not such wicked Men , this abundantly demonstrates , they could not be such Impostors , as you charge them to be . As to the second Objection , That a Man may be an Impostour through Enthusiasm and Mistake , and falsely impose things for divine Revelations , not out of a wicked design to deceive others , but that he is herein really deceived himself ; and that therefore there is no necessity , that all Impostors should be such wicked persons , as I have alledged ; my Answer hereto is , 1. I do acknowledge that Enthusiasm hath carried Men into very strange conceits and extravagancies upon the foundation of a Religion already established , as we have instances enough hereof in the Anabaptists of Germany , the Quakers here with us , the (*) Batenists among the Mahometans , and in some of the Recluses of the Church of Rome . But that Enthusiasm could ever go so far , as to fansie a divine Revelation for the establishing of a new Religion , and upon such a fansie propagate that Religion in the World , as if it came from God , is that which I cannot believe ; and there is no instance , that I know of , that can be given hereof . But , 2dly . Allowing it possible , this Objection then , as applied to the case in hand , must suppose Jesus Christ , and his Apostles , to have been deceived by Enthusiasm into the Religion which they taught ; and that therefore , although they were by no means such wicked Men , as a wilfull Imposture must suppose them to be , yet still they might be Impostors by mistake ; and being by Enthusiasm so far deluded , as to think that to come to them from God by divine Revelation , which had no other birth , but from their own wild fancies , might preach it to Men as such , not out of a wicked design to deceive , but that they were really herein deceived themselves . But is it possible for any Man to conceive , that so grave , so serious , and so wisely a framed Religion as Christianity is , could ever be the spawn of Enthusiasm ? Whatsoever is the product of that , useth ever to be like the Parent , wild and extravagant in all its parts , often disagreeing with all manner of Reason , and often as much with it self . But Christianity is in all its parts as rational as it is good , giving us the justest Notions of God , the best Precepts of our duty towards Him , and the exactest Rules of living honestly and righteously with each other , and hath a thorough conformity to it self in every particular of it ; on which account it hath been approved and admired for the excellency of its composure , and the wisdom of its constitutions , even by the best and wisest of those who never submitted thereto ; and therefore always carries with it Marks and Evidences enough in the very Nature of it , sufficiently to prove it vastly above the power of such a Cause ever to produce it . 3. The Founder and first Teachers of Christianity gave such evidences for the truth thereof , as Enthusiasm could never produce . For can Enthusiasm raise the dead to life again , cure all manner of diseases , and work such other Miracles , as Christ and his Apostles did ? Had they by Enthusiasm been mistaken in the Doctrines which they taught , certainly God would never have wrought such wonderfull Works by their hands , as give testimony thereto . 4. Several of the principal Articles of our Faith depend upon such matters of fact , as allow no Room for Enthusiasm to take place in them ; as that of the Resurrection of our Saviour from the dead , his Ascension into Heavem , and the descent of the Holy Ghost in the gift of Tongues . For in such things as these , which Men see with their eyes , and hear with their ears , and feel with their hands ( as one of the Apostles did the very Wounds of our Saviour after his Resurrection ) no Enthusiasm can ever lead Men into a mistake . For can it possibly be said that it was only by Enthusiasm that five hundred Men together saw Christ after he was risen again from the dead ? or that it was by Enthusiasm that his Apostles saw him ascend up into Heaven from Mount Olivet in the presence of them all at noon-day ? or that it was only by Enthusiasm , that the same Apostles on the day of Pentecost received the gift of Tongues by the descent of the Holy Ghost upon them , so as to be able to converse with all the several Nations then at Jerusalem in their own Languages , without ever having learned any thing of them ? To say that Men could any way be mistaken in such things as these , will be to deny the certainty of sense , and overthrow the foundations of all manner of knowledge whatever . It must therefore be said as to these particulars , as it must also of all the Miracles of our Saviour , which give Testimony to the Doctrines which he taught , That his Apostles , who testified them unto the World , and upon the credit of them built up that Religion which they delivered unto us , did either see them really done as they relate , or they did not see them . If they did see them , no Enthusiasm could ever make them be mistaken therein ; and if they did not , they must be altogether as bad Impostors , as Mahomet himself in testifying them unto us ; and what but as great Wickedness as his could ever induce them so to do ? SECT . IV. IV. The next Mark of an Imposture is , That it must unavoidably contain in it several palpable falsities , whereby may be made appear the falsity of all the rest . For whoever invents a Lye , can never do it so cunningly and knowingly , but still there will be some flaw or other left in it , which will expose it to a discovery ; and no Man who frames an invention , can ever secure it herefrom without two qualifications , which no Man can have ; and they are , 1st . A thorough knowledge of all manner of Truths ; And , 2dly . Such an exact memory , as can bring them all present to his Mind , whenever there shall be an occasion . For to make the Lye pass without contradiction , he must make it put on a seeming agreement with all other Truths whatever . And how can any one do this without knowing all Truths , and having them also all ready and present in his mind to consider them in order thereto ? And since no Man is sufficient for this , no Man is sufficient so to frame a Lye , but he will always put something or other into it , which will palpably prove it to be so . For if there be but any one known Truth in the whole scheme of Nature with which it interferes , this must make the discovery ; and there is no Man that forgeth an Imposture , but makes himself liable this way to be convicted of it . This is the method whereby we distinguish supposititious Authors from those which are genuine , and fabulous Writers from true Historians . For there is always something in such , which disagrees from known Truths to make the discovery , some flaw always left in spight of the utmost care and foresight of the Forgerer , that betrays the cheat . Thus Annius's Imposture of his Berosus , Manetho and Megasthenes became detected , and so also we know the Tuscan Antiquities of Inghiramius to be a cheat of the like nature . And by the same rule is it that we receive Sallust , Tacitus and Suetonius for true Historians , and reject others as Writers of Fables , and of no authority with us : And if we examine the Alcoran of Mahomet by the same method , nothing can be more plainly convicted of Falsity and Imposture , than that must be by it . For although in that Book he allows both the Old and the New Testament to be of divine authority , yet in a multitude of instances he differs from both : I mean not in matters of Law and Religion , for here his design is to differ ; but in matters of fact and history , which if once true , must evermore be the same . They have a fetch indeed to bring him off , by saying that the Jews , and the Christians corrupted those holy Books , and therefore where he relates things otherwise than they do , he doth there restore Truth , and not vary from it . But certainly this will not hold , where , by a very gross blunder , he makes the Virgin (*) Mary the Mother of our Saviour , to be the same with Miriam , the Sister of Moses . For this would be to put the Gospel so close upon the heels of the Law , as to allow no time for the taking place of this latter , before it would have been totally abolished by the former . But which most discovers his Imposture , are the monstrous Mistakes , which he makes in the Moral part thereof . For he allows Fornication , and justifies Adultery by his Law , and makes War , Rapine and Slaughter to be the main part of the Religion which he taught ; which being contrary to the Nature of God , from whom he says he received it , and contrary to that Law of unalterable and eternal Truth , which he hath written in the hearts of all of us from the beginning ; the obvious Principles of every Man's reason convict him of falsehood herein , and thereby manifestly prove all the rest to be nothing else , but an abominable Impiety of his own invention . And were the Religion of Jesus Christ , as delivered to us in the New Testament , an Imposture like this , it must have the same flaws therein , that is , many falsities in matter of fact , and more in doctrine , and all his Prophecies would be without Truth in the Original , or Verification in the Event . And when you can make out any one of these particulars against it , then we will be ready to say the same thereof that you do , That all is Cheat and Imposture , and no credit or faith is any longer to be given thereto . And 1st . as to the matters of fact contained in the History of the New Testament whoever yet convicted any one of them of falsehood ? or whoever as much as endeavoured it in the age when the Books were first written , when the falsehood might have been best proved , had there been any such in them , and the doing hereof would have so much served the designs of those bitter enemies of the Christian Cause , who from the first did the utmost they could to suppress it ? What Relations of matters of fact pass uncontradicted and uncontroll'd in the Age in which they were transacted , and among those who thought themselves greatly concerned to have them believed false , this must be taken for an undeniable argument of their truth . And this Argument the History of the New Testament hath on its side in its fullest strength . For the Books were written and published in the very age in which the things related in them were done , yet no one then ever contradicted or convicted of falsehood any one passage in them , though Christianity had from the very beginning the Professors of all other Religions in most bitter enmity against it , who would have been most ready and glad so to do , could they have found but the least pretence for it . And had any of those Relations been false , there were then means enough undeniably to have convicted them of it . For those things , which are related of Jesus Christ and his Apostles in the History of the New Testament , are not there said to have been done in Corners where none where present to contradict them , but upon the open Stage of the World , and many of them in the sight of thousands ; and therefore had they not been really done , or done otherwise than related , there could not have wanted witnesses enough to make proof hereof . And most certainly those who so bitterly opposed Christianity from the first would have found them out , and made use of their Testimonies to the utmost for the overthrowing of the Cause they so violently opposed , and had they done so to be sure we should have had those testimonies in the mouths of all its enemies ever since . For they would have yielded them the strongest and the most prevailing argument they could possibly have urged against it . The false pretences of 〈…〉 Impostors have been detected by 〈…〉 who lived in their times , and the true History is given of them instead of the false ones which they gave of themselves . And had Jesus Christ and his Apostles been like Impostors , and the things related of them in the Books of the New Testament false and forged , it is not possible to conceive , especially in the circumstances above-mentioned , how they could have escaped the like discovery ; but certainly in this case , amidst so many witnesses , who could have proved the falsehood , and so many enemies who were eager to detect it , all must have come out , and every false Narrative would have been shown to be such , and the true one given in its stead , and we should have heard enough hereof from the adversaries of our holy Religion through every age since . And that this was not done , when there was such bitter opposition against the Christian Religion from the first propagating of it , and it would have been so strong an argument against it , can be assigned to no other cause , but that the things related were so evidently and manifestly true , as not to afford the least pretence for the contradicting of them . But this is not all we have to say in the case . For it hath not only hapned that none of those matters of fact have ever been contradicted , or proved false by any of the first enemies of Christianity , who were best able to have done so , had there been that Imposture in them which you alledge ; but on the contrary many of them have been allowed true , and attested by them . For two of the most surprizing particulars related in the Gospels are confirmed by the Testimony of Heathen Writers , I mean the murder of the Innocents by Herod at Bethlehem , and the wonderfull Eclipse of the Sun , which hapned at the death of our Saviour , contrary to the nature of a Solar Eclipse , when the Moon was in the Full. (*) Macrobius tells us of the former and (†) Phlegon Trallianus of the latter . And that which is the most important part of all , and bears the greatest Testimony to the truth of the whole was allowed and acknowledged on all hands both by Jews and Heathens even in their bitterest opposition against the Christian Cause , I mean the account which is given in those sacred Books of the Miracles of our Saviour . For both of them have yielded to the truth hereof ; only the Jews say , that he wrought them by virtue of the Tetragrammaton , or the sacred Name Jehovah , stolen by him out of the Temple ( which the ridiculousness of the Fable they relate concerning it sufficiently confutes ) and the Heathens by Magic Art. And therefore Philostratus and Hierocles finding no other way to overthrow the authority , which those Miracles gave his Religion , confronted against him the History of Apollonius Tyanoeus , whom they pretend by the same Art of Magic to have done as wonderfull things , and by this means endeavoured at least to invalidate those miraculous Works of his , which they could not deny . And , 2dly . As to the Prophecies of our Saviour , the truth of their event in every particular proves the truth of him that predicted them . For , did he not come from God , how could he have this wonderfull Knowledge , as thus to fore-tell things to come ? Were he not of the Secrets of the Almighty , how could he so certainly have fore-shown , what in after-times he would bring to pass ? If it were only by guess that he did so , how possibly could all things so exactly fall out in the event , that nothing should in the least happen otherwise than as he predicted , especially since as to most of them it cannot be as much as said , that there was any place for humane sagacity , or the least probable conjecture to help him to any fore-sight therein ? For how improbable was it that the Religion which he taught should , against the bent of the whole World , have made so great and speedy progress therein , as he fore-told that it should ? or that such instruments , as he imployed in this work , a company of poor , ignorant , and contemptible Fishermen , should ever have been able to have effected it ? without the extraordinary Providence of God over-ruling the hearts , as well as the power of Men ; a thing in the ordinary course of humane affairs , so unlikely to succeed , could never have been brought to pass ; or could our Saviour have any manner of ground from the nature of the thing , so much as to guess at so strange an event , and therefore could never have so punctually foretold it ; but that being sent of God to begin this work , he foreknew all that he would do for the perfecting of it . And the same is to be said of what he further predicted of this holy Religion as to its continuance among us to the end of the World , of the calling of the Gentiles thereinto , and the rejecting of the Jews , of the great calamities which should attend that people ( as accordingly they have through all Ages since ) and particularly of that great and terrible calamity , which was to fall upon them in the destruction of Jerusalem , and accordingly hapned about forty years after ; which he so exactly fore-told , not only as to the time ( for he said it should be before that (*) generation should pass away ) but also as to all other the most considerable circumstances of it , that nothing can be a more exact and perfect Comment on the 24th . Chapter of St. Matthew , and those other passages in the Gospels , where this dismal destruction is fore-told , than that History of Josephus , which gives us an account how it was brought to pass . And that part of the Prophecy , which relates to the final destruction of the Temple , fore-telling , that one stone should not be left upon another , hath been so exactly verified , that notwithstanding several attempts , which have been made for the re-edifying of it , it could never be effected ; no , not as far as the laying of one stone upon another in order thereto , even to this day . And when Julian the Apostate , out of design to confront this Prophecy , and give the lie thereto , imployed both the Power and the Treasure of the Roman Empire for the rebuilding of it , Heaven it self interposed in an extraordinary manner to make good what he had predicted to be the established purpose of the Almighty , which nothing was able to alter , and by a miraculous Fire destroyed the Work as fast as it was built , and at length forced the Undertakers totally to desist therefrom . For the truth whereof , I will not referr you to the Testimony of Socrates Scholasticus , Sozomen , Chrysostom , or any other of the Christian Writers , who relate it , but to one whom you cannot suspect of serving the interest of the Christian Cause herein , he being as much an Adversary thereto as any of you ; I mean Ammianus Marcellinus , who was an Heathen Writer , and then served under Julian in his Wars in the East , at the same time when this hapned . His Words concerning it ( lib. 23. c. 1. ) are as followeth — Ambitiosum quondam apud Hierosolymam Templum , quod post multa & interneciva certamina , obsidente Vespasiano posteaque Tito , oegre est expugnatum , instaurare sumtibus excogitabat immodicis , negotiumque maturandum Alypio dederat Antiochensi , qui olim Britannos curaverat pro Proefectis . Cum itaque rei idem fortiter instaret Alypius , juvaretque Provincioe Rector , metuendi globi flammarum prope fundamenta crebris assultibus erumpentes fecere locum , exustis aliquoties operantibus , inaccessum , hocque modo Elemento destinatius repellente cessavit inceptum : i. e. Julian having a design to re-build with extraordinary expence the Temple of Jerusalem , formerly a very stately Structure ( which , first Vespasian , and after Titus , laying siege thereto , was , after many bloody Conflicts , at length , with difficulty , taken and destroyed ) committed the care of the business to Alypius the Antiochian , who formerly had been Proprefect of Britanny , to be with all speed expedited by him . But while Alypius was diligently pressing on the Work , and the Governour of the Province helping him therein , dreadfull Balls of Fire breaking forth from the Foundations of the Building , did by their frequent Eruptions make the Place unaccessible , the Workmen being several times destroyed by the Fire , as they went to their Labour ; and by this means the Element still persisting as of purpose to obstruct it , the Work ceased . And it hath never since been again attempted , even to this day , nor is there now left the least remainder of its Ruins , to show so much as the Place where this Temple once stood ? or have those who Travel thither , any other Mark whereby to find it out , but the Mahometan Mosque , erected on the same Plat by Omar , the second Successour of Mahomet ; and which hath now continued for above a thousand years to pollute with the worst of Superstitions , that sacred Ground on which it was formerly built . Had our Saviour been an Impostor , and foretold all these things without any knowledge of the Counsels of him who was to bring them to pass , something certainly must have hapned in the event of so many particulars , as would have given the Lye to his Predictions , and you the opportunity of convicting him thereof by plain matters of fact falling out contrary to them . And although this could not have been done at first , but possibly such Prophecies as these might have imposed for a while on the credulity of many ; yet we that have passed the time of their completion , could never be deceived thereby ; but by the Event must plainly know , Whether what he foretold be true or false , and from thence have enough to make a judgment also of the truth of him that predicted them . And therefore had our Saviour , like Mahomet , invented his Religion to deceive the World ; if he intended it should have continued , he must have taken the same course that Mahomet did , and never ventured at any Prophecy at all , that he might not be confuted by the Event , and so lose his whole design . If you answer , That our Saviour fore-told future Events after the same manner , as the Pharisees said he wrought his Miracles ; that is , by the Prince of the Devils , you ascribe that knowledge to the wicked one which is above his reach to attain unto . The Oracles , which he gave in the Heathen Temples , only prove him able to cheat Mankind with dubious and dark Answers , but never clearly to inform them of the future Purposes of the Almighty . And indeed , how ever can it be imagin'd , that such an accursed one , as he that is cast off at the greatest distance from God ( who alone governs all the Works of his Creation , and by the Wisdom of his Providence orders every Event that attends them ) should ever be so privy to his Counsels , as to be able to foreknow any thing that he determines concerning them ; unless it be , where he himself is imployed as an Executioner of his Justice to bring it to pass . But all our Saviour's Predictions were clear and full , fore-telling things to come , in the same manner as Historians relate them when past , without ambiguity in the words , or perplexity in the matter , or the least room left for evasion of deceit in them , and were all as exactly fulfill'd in their appointed time ; and we have the continuance of his Gospel , the spreading of it through all the Nations of the Earth , the rejection of the Jews , the calamities of those people in a continued Exile , and the total destruction of their Temple , standing Evidences hereof , even to this day . And how could all this have ever hapned so exactly , according to his Word , but that he was that holy and blessed One , who had the Counsels of the Almighty communicated unto him , and was sent by Him on purpose to declare unto us as many of them , as were necessary for us to know , in order to the attaining of everlasting life . And , 3dly . As to the Doctrinal part of his Religion ; what can be more worthy of God , than the notions which he gives us of him , and the worship which he directs us to render upon him ? and what more worthy of us and perfecting of our nature than that Law for the conduct of our lives which he hath delivered unto us ? and what can be more holy , pure , and perfect than the Precepts thereof ? Here the sublimity and vast extent of the matter give scope large enough for the wisest of Men to bewilder and lose themselves in errour and mistake , and yet convince us but of any one such in the whole extent of our Religion , and that alone shall be sufficient to prove the Imposture , you would charge it with , and I will yield you all you would have for the sake thereof . But it is so far herefrom , that I durst make you your selves the judges , whether it delivers any thing else unto us of the nature and excellencies of God , but what the reason of every man ( although barely that alone through that cloud of ignorance and errour which the Fall hath over-spread us with , could never clearly make the discovery ) must now , when thus discover'd , ever justify and admire ? whether it prescribes us any one particular relating to his worship , but what is most agreeable to those his excellencies ? and whether the Precepts and Laws therein laid down unto us for the governing of our lives and conversations be any other , than what do all correspond so exactly with every thing which the rational dictates of our nature direct us to , that they take them all in without omission or defect , and improve them to the utmost with errour or mistake in the least circumstance that belongs unto them ? If you say , that all this might be attained to by humane wisdom and study ; I answer , supposing it could , yet looking on our Saviour barely as a Man , and his holy Apostles without any other assistance , than that of their own natural endowments , how possibly could they reach so high ? To do this requires that vast compass of knowledge in all the things of Nature , Law , and Morality , as it is not possible to conceive Men of their education and low imployments in the World could ever have arrived unto . If you examine what other Men have done by humane wisdom and study only , you will find those of the most elevated Genius and sublimest Understanding could never with their utmost industry and search attain unto what you suppose herein , or that the highest knowledge of Men could ever reach that perfection in any of the particulars above-mentioned , in which the Gospel of Jesus Christ delivers them unto us . For what blunders and absurdities do the wisest of the Philosophers lay down concerning the Deity ? what errours and follies have they taught and practised concerning his worship ? and what mistakes have those , who exalted Morality to the highest pitch among Men , made therein ? Plato in his Common-wealth allowed the common use of Women . Aristotle asserts it to be natural and just for the Greeks to make War upon the Barbarians for no other reason but that they are so , and both he and Tully place Revenge among their virtues . And whoever had vaster capacities for humane knowledge , or ever went higher by the abilities of natural reason and understanding only in the search thereof , than those Men ? Yet still being no more than Men , they could not avoid putting something of the infirmities of Man even into that , wherein they made appear their highest perfections , errour , mistake and ignorance being so natural unto all of us , that neither the greatest , the wisest , nor the best among us can be totally free therefrom . And therefore had Christ and his Apostles no other help in the Doctrines which they taught , but that which is humane , they must also in like manner have put that which is humane thereinto , and the infirmities , mistakes , and errours that attend humane nature would have appeared in all that they delivered unto us . But the doctrines , which they taught , and the Books in which they delivered them unto us being so totally free from all such errours and mistakes , as I have already shown that they are , this directs us to look higher than Man for the Founder of this Holy Religion , and the Original Author of those Books in which it is contained , and necessarily prove , that only he who is infinite in knowledge and infinite in all other perfections could thus give us a Law so exactly like himself , thoroughly perfect in the whole , and infallibly true in every particular thereof . SECT . V. V. Another Mark of Imposture is , That where-ever it is first propagated , it must be done by craft and fraud ; and this is natural to all manner of cheats . For the end of such being to deceive , craft and fraud are the means whereby it is to be effected . In this case a Lye must be made to go for a Truth , and an appearance for a reality ; and to compass this a great deal of Art must be made use of , both to dress up the Cheat , that it may appear to be what it pretends , and also to cast such a mist before the eyes of Men , that they may not see it to be otherwise , and that especially where the cheat is an Imposture in Religion . For whoever comes with a new Religion to be proposed to the World , must find all men so far prejudiced and pre-possessed against it , as they are affected to the old one they have before professed , and therefore when Men are educated , or any otherwise fixed and setled in a Religion ( and all mankind are in some or other ) they are not apt easily to forego it , but it must be something more than ordinary that must bring them over to another contrary thereto . When the new Religion really comes from God ( as the Jewish Religion first , and after the Christian did ) it brings its Credentials with it , the power of Miracles to make way for its reception . For when Men find the Omnipotency of God working with it , they have from thence sufficient evidence given them from whom it comes , and there is need of no other means to induce them to believe , but that the Religion , which God doth in such a manner own and attest , must be from him . But where there is no such power accompanying the new Religion to gain credit thereto , the defect hereof must be made up by somewhat else to draw over the people to its belief , and this is that which must put all Impostors upon craft and fraud in order to the compassing of their ends . But that Jesus Christ and his Apostles made use of no such craft or fraud to induce Men into the belief of that holy Religion , which they taught , and consequently could be no such Impostors , will be best made appear by going over all those ways of craft and fraud , which Mahomet served himself of , and , by showing you that none of them can possibly be said to have been practised by any of them . For Mahomet being one of the craftiest cheats that ever set up to impose a false Religion on mankind , and the only person that ever carried on his wicked design with success , you may be sure he left no Art or Device unpractised , which could possibly be made use of with any advantage for the compassing of it . And therefore by proving unto you that none of those methods of craft and fraud , which were made use of for the first propagating of Mahometism , were ever practised in the first preaching of Christianity , I shall sufficiently prove that no craft or fraud at all which is anyway practicable on such occasions , can ever be charged thereupon . For , 1. Mahomet made use of all manner of insinuation both with rich and poor for the gaining of their affection , thereby to gain them to his Imposture also . But our Saviour Christ , and his Apostles did quite the contrary , freely convincing all Men of their sins without having regard to any thing else but the faithfull discharge of the Mission on which they were sent ; which instead of reconciling men to their persons , provoked the World against them , and they sufficiently experienced it from the ill usage which they found therein . 2. Mahomet , the easier to draw over the Arabians to his Party , indulged them by his Law in all those passions and corrupt affections , which he found them strongly addicted to , especially those of Lust and War , which those Barbarians above all the Nations of the Earth were by their natural inclinations most violently carried after , and therefore he allows them a plurality of wives , and a free use of their female slaves for the satisfying of their Lust , and makes it a main part of his Religion for them to fight against , plunder , and destroy all that would not be of it . But Jesus Christ and his Apostles allowed no such practices , but strictly prohibited all manner of sin , how much soever in reputation among men , even to the forbidding of many things till then allowed and held lawfull among those who where called God's own people , and therefore instead of seeking the favour of Men by indulging them in their lusts and sinfull practices , they laid a much stricter restraint upon them than was ever done before . 3dly . Mahomet , to please his Arabians , retained in the Religion which he taught them , most of those Rites and Ceremonies which they had been accustomed to under that which he abolished , and also the Temple of Mecca , in which they were chiefly performed . But Jesus Christ without having any regard to the pleasing of Men , abolished both the Temple and the Law , which the Jews were so bigotted unto , and also the total worshipping of God by Sacrifices , without being at all influenced to the contrary by that extravagant fondness , which he knew the whole World had then for them . 4. Mahomet , when he found any of his new Laws not so well to serve his return , craftily shifted the scene , and brought them about to his purpose by such alterations , as would best suit therewith ; and therefore when his making his Kebla towards Jerusalem did not so well please his Countrymen , he turned it about again towards Mecca , and order'd all his Pilgrimages thither , as in the time of their Idolatry . And the like changes he made in many other particulars according as he found his interest required . And this is that which every Impostor must do . For interest being the end , which all such aim at , it is impossible that they can so well lay their designs in order to it , but that emerging changes in the one will frequently require changes in the other also . But Jesus Christ never made the least alteration in any of the doctrines or precepts which he delivered , but what he first taught both he and his Disciples immutably persisted in without at all regarding how violently all the interests of the World ran counter against them herein . And what can be a more certain evidence that none such was the bottom which they were built upon . 5. Mahomet under pain of death forbad all manner of Disputes about his Religion , and nothing could be a wiser course to prevent its follies and absurdities from being detected and exposed . For they being such as could never stand the trial of a rational Examination , they must all have soon been exploded , had every man been allowed the free use of his reason to inquire into them . But Christ and his Apostles direct the quite contrary course . For our Saviour bids the Jews search the Scriptures for the trial of those truths which he taught them , ( John 5. v. 39. ) And the Noble Beroeans are commended , that they did so , before they would receive those doctrines of the Christian Religion , which were preached unto them , Acts 17. v. 11. And St. Paul gives us this general rule , first to prove or try all things , and then to hold fast that only which we find to be good , 1 Thess . 5. v. 21. It is only errour and falsehood that desires to shelter it self in the dark , and dares not expose it self to an open view and trial . But Truth being always certain of its own stability , makes use of no art to support it self , but dares venture it self abroad on its own foundation only , and boldly offers it self to every Man's search ; and the more it is sifted and examined into , the more bright and refulgent will it always appear . And since Christianity from the first ever took this course , ( as it still doth where-ever purely professed ) and instead of prohibiting Disputes about it , invites all Men to search and examine thereinto ; this sufficiently argues , how certain the first Teachers of it were of its Truth , and that no cheat or Imposture could ever be intended thereby . 6. Mahomet made choice of a People first to propagate his Imposture among , who were of all Men most fitted to receive it ; and that on two accounts : 1. Because of the indifferency which they were then grown to as to any Religion at all ; And , 2. Because of the great ignorance they were in of all manner of Learning at that time , when he first vented his Forgeries among them , there being then but only one Man among all the Inhabitants of Mecca that could either write or read . For who are more fit to be imposed on , than the ignorant ? and who can be more easie to receive a new Religion , than those who are not prepossessed with any other to prejudice them against it ? The Papists , who , next Mahomet , have the greatest claim to Imposture , as to those errours which they teach , very well understand how such a Cause is to be served by both these Particulars ; and therefore make it their business , as much as they can , to keep their own People in ignorance , and pervert all those they call Hereticks to Atheism and Infidelity , that so having no Religion at all , they may be the better prepared again to receive theirs . And that there are so many Atheists now among us , it is too well known , how much it is owing to this their Hellish artifice against us . But all was quite contrary as to those whom Christ and his Apostles first preached our holy Religion unto . Our Saviour did not chuse such ignorant Times to come among us in , or a People so indifferent in Religion , first to manifest himself unto . For the Jews were so far from being weary of that Religion , which they had so long professed , when he first appeared in his Mission among them , that they were then grown into the contrary extreme ; a very extravagant bigottry and superstition concerning it ; so that nothing was more difficult , than to withdraw them from it ; nor could any thing be more offensive to them , than an offer tending thereto ; and so it continues with them , even to this day . And the case was not much otherwise as to all the rest of Mankind ; the Gentiles being then grown almost as tenacious of their Idolatry , as the Jews of their Law ; and Learning was in that Age among both at the highest pitch , that ever it was in the World ; and consequently , Men were never less disposed , than at that time , to receive a new Religion , or ever better able to defend their old . And therefore had Christianity been an Imposture , it could never have escaped in such an Age as that a full detection , or ever have been able to have born up against it ; such inquisitive Heads and piercing Wits , as were then in the World , would have sifted it to the bottom , dived into its deepest Secrets , and unravell'd and laid open the whole Plot , and the prejudiced World would immediately have crushed it to pieces thereon , so that it should never more have appeared among Mankind . But the truth of our holy Religion was such , that it boldly offered it self to this trial ; and it seems to have chosen such an Age as this , first to come into the World of purpose to undergo it , that so it might be the better justified there by . And justified by it it was ; for although it were opposed by the utmost Violence of the prejudiced World , they could get no ground of it ; though it were throughly examined and diligently searched into by the acutest and subtilest Wits of those Ages in which it first appeared , they could never discover any fraud , or make out the least flaw therein ; but in spight of both it triumphed by its own naked Truth only over all manner of opposition , and by God's Mercy continues still so to do , even to this day . That a cheat and a fraud in a thing of this nature should be imposed on Men totally ignorant and illiterate , or that such as they , when void of all manner of Religion , ( as the Men of Mecca for the most part were when Mahomet began his Imposture among them ) should be easie to imbrace a new one , is no hard matter to conceive ; but that an Imposture should be received , and obtain such prevalency over Men in so learned and discerning an Age , as that wherein Christianity first appeared in the World , or that they who where then so zealously addicted to the Religion , they had been educated in , whether Jews or Gentiles should ever have been induced to forsake it for a new one , founded only on a cheat and fraud , is what morally speaking , we may very well reckon impossible . 7. Mahomet offered at no Prophecies , that he might not run the hazard of being confuted by the Event . But Jesus Christ delivered many clear and plain Prophecies , several of which respected that very Age in which he lived , and were all in their proper time as plainly verified by the completion of them . 8. Mahomet offered at no Miracles in publick , although continually called upon and provoked to it by his opposers . For not being able to work any true ones or would not hazard himself to a discovery by those which were Counterfeit . And therefore all those things which he would have go for Miracles ; that is , his Converse with the Angel Gabriel , his Journey to Heaven , and the Armies of Angels that helped him in his Battles , are only related by him as things acted behind the Curtain , of which there was no other witness but himself alone , and consequently there could be no witness on the other side ever to contradict them . But Jesus Christ and his Apostles having the real power of working Miracles did them openly in the sight of thousands , where all manner of opportunity was given to every spectator to examine into them , and try whether they were true or no ; and therefore had there been any cheat or fraud in them , it is not possible to conceive how they should have escaped a discovery . And yet no such discovery could ever be made , which was so convincing an argument of their truth and reality , that even the bitterest enemies of our holy Religion from the first yielded in this particular , and both Jews and Heathens allowed all those miraculous Works , which are related of our Saviour and his Apostles in the Books of the New Testament to have been really and truly wrought by them , as hath been afore-observed . And indeed the evidence was too manifest to be denied , since those very blind that received their sight , those dumb that were enabled to speak , those deaf that were restor'd to their hearing , those lame that were made to walk , and those dead that were raised again to life , lived many years after to be as standing Monuments of the truth of those things , which no one could contradict . And therefore the Opposers of the Gospel of Jesus Christ have all along rather chosen to invalidate the authority of those Miracles , than deny the truth and reality of them . For they allowing the matters of fact object that there are other Powers lower than the divine , that are able to bring them to pass ; and therefore , although those Works were wrought , they do not yet prove either the persons or the doctrines which they taught to come from God , and consequently can give no such evidence , as that which we insist upon from them for the truth of that Religion which we profess ; That others by Magick Art have done the same things ; That the Scriptures themselves tell us so of Jannes , and Jambres , and Simon Magus ; and profane Writers of Apollonius Tyanoeus , Apuleius , and others ; that both Moses and Jesus Christ knew this very well , and therefore forewarn'd their Disciples against it , telling them that false Prophets should arise , who should show signs and wonders to deceive , if possible , the very Elect ; and that they should take care not to hearken to them . And therefore , say they , if signs and wonders can be wrought by false Prophets , how can they be evidences for the true ? Or how can we at all rely upon them for the verifying of any doctrine which they deliver unto us ? Or if those Miracles , which were wrought by them who are sent of God , be only true Miracles , and all others false ones , how shall we distinguish the one from the other , so as by them to discern , whether the doctrines be of God or no ? But these Difficulties will be easily removed , and the Miracles of our Saviour and his Apostles , as they are allowed to be truly wrought by them , so also will they as truly prove the Doctrines which they taught to come from God , if you will but consider these following Particulars . 1. Miracles are works done , which are strange and amazing to us , as being brought to pass out of the ordinary road , and in a manner which we cannot comprehend ; and these are of two sorts : 1. Such as exceed only the Power of Man to effect them ; and these we call signs or wonders ; And , 2. Such as exceed the Power of any created Being whatsoever ; and these only are properly Miracles . 2. Where-ever such Miracles are wrought , as are of this last sort , God alone must be the Author of them ; and therefore , where-ever such are found , they manifestly prove the Power of God co-operating with the Persons , at whose word they are done ; and with whomsoever it doth thus cooperate , it necessarily demonstrates their Mission from him , and puts such an Authentick Seal to the Truth of the Doctrines which they teach , as cannot be denied . 3. Where-ever a creating Power is necessary to the effect produced , or the stated Laws of Nature are altered , there it is certain none but God himself can be the Author of the Work done . For he alone is able to create ; and he having created all things according to his infinite Wisdom , and given to each their proper Essence and Operations , he allows none but himself to alter the Natures of them , or change that Course which he hath put them into . 4. But within the Laws and Powers of Nature , there are abundance of things , which exceed the Power of Man to effect , and therefore seem as Miracles to us , which may be produced by other created Beings , and these are evil spirits as well as good . 5. To the producing of these effects , evil spirits as well as good are enabled two manner of Ways : 1. By their greater Knowledge of the Powers of Nature ; And , 2. By the greater Agency which they have to apply them to effect . For , 6. There are a multitude of things in Nature , that those Spirits know the Nature of , which we do not . For their Abilities of knowing are vastly above ours , as not working by the dull Tools of Earth and Clay as we do , and their Experience exceedingly greater , as having known the Works of God from the beginning , and by long Observation pried deep into the Secrets of them . If a Chymist or a Mathematician , by his Skill in the Powers of Nature , can do many things , which to the ignorant and unlearned shall seem as Miracles , ( as we often find ) how much more can those knowing Spirits do so , whose Knowledge of the Powers of Nature is vastly more above all ours put together , than the highest and perfectest of ours is above that of the most ignorant that lives among us . But , 7. As those Spirits have a vastly greater Knowledge of the Powers of Nature than we can have , so also have they a vastly greater Power to apply them to effect . For they are of a much greater agility in their motion , of a much finer substance to penetrate into things , and actuate them into operation ; and also of a much stronger agency or power to work than we have , and which , no doubt , they are endowed more or less with , according to the different orders and degrees in which God hath created them ; and by both these together , that is , their greater Knowledge of natural Causes , and their greater Power to apply them to effect , can they do a great many things within Nature's limits , which exceed all the Powers of Men to effect , and seem as miraculous and wonderfull unto us , when ever brought to pass . 8. Good Spirits never work those Miracles , but in subserviency to the divine Will , as they are necessary for the effecting of those things which God hath ordained by their Ministry to bring to pass . And to them those Miracles mentioned in Scripture , which exceed not the Power of such created Beings , may be referred as the immediate Authors of them ; it not being likely that God would interpose his immediate Power , excepting only in such cases , as where there was need of it . For why should the Lord himself put his hand to that work , which may as well be discharged by the Ministry of his Servants ? 9. Evil Spirits having in a great measure the same Knowledge of Natural Causes as the good , and the like Power to bring them to effect can also work the like wonders , and by God are often permitted so to do , both for the trial of Men , and also for other good Causes , which to him of his infinite Wisdom seem fitting ; and we have a plain instance of it in the Case of Job . 10. Evil Spirits have not only this Power of working the like Wonders , which Good Spirits do , but also another , which Good Spirits will never make use of ; that is , by juggle , delusion , and deceit to imitate those true and proper Miracles , which none but God himself can really effect . And thus by the delusion of the Devil was a cheat put upon Saul in the raising of Samuel to him from the dead . For really , to raise Samuel from the dead , none but God could , and therefore that appearance , which Saul saw , was no more than a false appearance , contrived by the Devil to put a cheat and delusion upon him . And of this same sort may we reckon the Miracles which Jannes and Jambres wrought in imitation of Moses . For to turn a Rod into a Serpent and Water into Blood , or to cause Frogs to come up upon the Land ( in which three Particulars they did the same thing by their inchantments , that Moses did by the hand of God ) are Works , which , if really done , require the creating Power to bring them to effect , which none but God hath ; and therefore in this case the Devil acted for them , not by his effecting , but only by his deluding Power . And such Miracles the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. Lying or false Miracles , which are not really wrought , but only made so to appear by the juggle and delusion of Satan . 11. Those cheats and delusions of the Devil , whereby he imitates the true and real Miracles of God , which he cannot work , are only in transient Effects , like those of Jugglers upon a Stage , never in such as are lasting and permanent . And where the Effect is totally transient , God's Works are often so far above the Devil's Imitation , that even in these there will be still a multitude of Particulars , wherein he can have no power , as much as by juggle or delusion , to do any thing like unto them . 12. Whatsoever signs or wonders are wrought by Magicians or false Prophets , must be referred to one of these two Heads ; that is , that they are either the Devil's Works , or the Devil's Delusions : and the Scriptures , which tell us of Magicians and false Prophets working such signs and wonders , do in many places referr them hereto . 13. Those signs or wonders which are really wrought by the Devil and his Evil Spirits , are to be distinguished from those which are wrought by the Power of Angels or Good Spirits , by these following Marks : 1. That Angels or Good Spirits never work those Wonders , but in subserviency to the Will of God , for the promoting of Truth and Righteousness ; but the Devil and his Evil Spirits only for the promoting of Errour and Wickedness . 2. Angels or Good Spirits never co-operate in the production of those Wonders with any Prophet or Teacher , but such only as being sent of God , are good and righteous Persons ; but the Devil and his Evil Spirits only with such , as not being sent of God , are Evil like themselves . 3. Angels or Good Spirits never exert their Power to work these Wonders , but in things serious and grave , whereby either the Good of Men or the Honour of God is promoted ; but the Devil and his Evil Spirits do it mostly in things mischievous both to God's Honour and Man's Good , or else in such trivial and foolish matters , as are beneath God or his holy Angels to be concerned in . And by the same Marks also may we distinguish God's Miracles from the Devils Juggles , and those wonderfull Works which the Hand of the Almighty really effecteth from those false Appearances , which the Devil makes in imitation of them to put a cheat and a delusion upon us . Which Particulars being premised , the Answer to the foregoing Objections will be as followeth . 1. We do acknowledge that abundance of very wonderfull Works may be effected by Powers lower than the divine , and that not only by Good Spirits , but also by Evil. 2. That therefore such Works alone are never sufficient proof of a divine Mission , unless corroborated by such concurring circumstances , as prove them not to be from Evil Spirits , but only from Good. 3. That where-ever such wonderfull Works are done at the word of a wicked Man , or to a wicked purpose , ( i. e. either to influence to a wicked practice , or to give credit to some false doctrine ) or else in such mean and trivial cases as are beneath the Majesty of God , or his Ministring Spirits to be concerned in , there we may be sure that he that doth those Works , how much soever he may pretend to a divine Mission , is only a false Prophet ; and that it is not by the Power of God or his Good Spirits , but only by the Power of the Devil and his Wicked Spirits that they are wrought ; and against those Wonders is it , and the Workers of them , that Moses warneth the Jews , and Jesus Christ his Disciples , that they should be aware of them . 4. Where they , who work those Wonders , are holy and righteous Men , and do not teach any Doctrine contrary to the certain Dictates of Natural Religion , or the Revelations of God afore given unto us , and the Wonders which they work are in such serious and grave Matters , as are not unworthy of God , or his Ministring Spirits to be concerned in , there we have no reason to suspect Satan's Power in the effecting of them ; and therefore such Works may , although not of themselves alone , yet with these concurring circumstances be sufficient proof of the truth of any Doctrine which they give testimony unto . For although they cannot be proved to be immediately from God , because produceable by inferiour Beings , yet with these circumstances accompanying them , they must at least appear to be the Works of his Ministring Spirits , who can bear testimony to nothing , but what is from God , whose Will they are in all things subservient unto . 5. As such Works , which the Devil and his Evil Spirits can do , are not of self-sufficient proof to a divine Mission , so neither are such which he can by juggle or delusion imitate , because Men may be deceived by the one as well as the other ; and therefore the same concurring circumstances are necessary to these also , and by the same Marks are they to be tried , whether they be of God , or no. 6. But where the Works are such , as no created Being can either really produce , or by juggle or delusion imitate , there those Works do of themselves alone prove a divine Mission , and give an authentick Seal of undeniable Truth to every Doctrine thus revealed unto us . 7. Although therefore it should be allowed , that some of the Miracles , which Christ and his Apostles wrought , might be produceable by Powers lower than the divine ; yet since they who did them were most holy and righteous Persons , and did not teach any Doctrine , contrary either to the Dictates of Natural Religion , or the Revelations of God afore given unto Men ; and the Miracles themselves were not in such mean and trivial cases , as are related of Apollonius Tyanoeus , and others like him ; with these circumstances they sufficiently appear to be , if not immediately from the hand of God , yet at least from his Ministring Spirits , and their Works ; since all done in subserviency to the divine Will , do as thoroughly prove a divine Mission , where-ever they evidently appear to be theirs , as those of God himself . That Christ and his Apostles were most holy and righteous Persons , and taught no Doctrine , which was in the least contrary to the Dictates of Natural Religion , hath been afore shown ; and how far their Miracles were from being in mean and trivial matters , the Works themselves make evident : And it is as certain , that no Doctrine of theirs ever contradicted in the least any divine Revelation afore-given unto Men. For Jesus Christ and his Apostles every-where allow both the Law and the Prophets to be from God. Had they taught any thing which would have charged a falsehood on either , they must then indeed have been said to contradict divine Revelations afore-given , and would thereby have fallen under that character and mark of false Prophets , which I have above laid down ; but they were so far from this , that the Law and the Prophets were the ground-work , which they founded all their Doctrines upon . For the Law contained in Types and Shadows and the Prophets in their Prophecies and dark Sayings , what-ever the Gospel hath in substance and reality since clearly delivered unto us , and laid down all that in the first Rudiments , which Christ and his Apostles afterwards built up into perfection in that holy Religion , which they have given unto us . And therefore , although the Gospel hath abolished the Law , it was not by contradicting or condemning it , but by perfecting and fulfilling it in that manner , as all the Prophets fore-showed that it should . 8. But the Miracles of Jesus Christ and his Apostles were most of them undeniably such , as could not be produced but by the immediate hand of God himself , as necessarily requiring the creating Power to effect them ; and also of that permanency , as allowed no room for juggle or delusion to take place in them . For what other Power but that of the Almighty could raise a Man , who had been four days dead , again to life ? Or what other hand , but that of the Creator himself , could make him see , who had been without the natural organs of Sight from his very birth ? Or what but the same Power , which first formed Man of the dust of the Earth , could restore him in so many instances , as our Saviour and his Apostles did , to health and perfection , when the very Parts and Vessels necessary thereto were thoroughly perished ; and in so miraculous a manner , with a word of their mouth , bring back total privations again to their former habits ? Or what craft of Satan can reach as much as to an imitation of such wonderfull Works as these , which left behind them for many years after , effects of lasting permanency in the persons cured , not only to be Monuments of the things done , but also undeniable evidences of the truth and reality of them ? It would be too long to go over all the Miracles of this nature , which Christ and his holy Apostles did for the confirmation of those holy Truths which they taught . These already mentioned are sufficient to show , that some of their Miracles at least were such , as are above the Powers of all created Beings either to effect or imitate ; and therefore these certainly must be allowed to be from God alone without possibility of Imposture deceit , or delusion in them ; and in that they are so , they must necessarily prove the Mission of them , at whose word they were done , to be from him also , and consequently become a witness to the truth of every Doctrine delivered by them , as firm , certain , and infallible , as the Veracity of God himself , which can never err or deceive for ever . And so much of the fifth Mark of Imposture . SECT . VI. VI. No Imposture , when entrusted with many Conspirators , can be long concealed . For what Plot or Conspiracy have we ever known or heard of , which hath been thus managed , and hath not had some false Brother or other to discover it ? especially if there be any great Wickedness intended by it , or any great Danger attending the execution of it ( as mostly is in such designs . ) For then if the thing it self doth not work the Conscience into an abhorrence , the fear of the Consequence may at least deterr from it ; and it seldom fails but one of these two , in all such cases , drives some or other into a discovery ; and in this Age of Plots we have instances enough hereof . And what Plot can be more wicked than to impose a false Religion upon Mankind ? and what can be more dangerous than to attempt it ? What hath been already said , sufficiently proves both these Particulars ; and therefore if the first planting of Christianity were such a Plot ; certainly one of these two , that is , either the Wickedness , or the Danger , would have wrought some or other into a discovery of it . For they were not a few that were admitted thereinto . They were at least (*) five hundred that were in that , which you must call the greatest secret of it ; I mean the Resurrection of our Saviour from the dead : For that is the main Article of our holy Christian Religion ; the truth of which proves all the rest , and without which all the rest must have fallen to the ground , and our whole Faith become (†) vain . And therefore had but any one of these five hundred , who are asserted to have been the Witnesses of it , discovered the thing to have been only a Conspiracy of Imposture between them , this discovery must have laid open the whole design , and put a total end thereto . And were not the thing certainly true , which they attested , it is scarce to be conceived , but that some or other of them must have done so . Among the twelve Apostles , one was found a Traytor to his Master ; and how much more then may we expect that there should have been one such among five hundred ? and especially in a case where all ought to have been so ; that is , to discover a Plot against the Souls of all Mankind , and deliver the World from being imposed on thereby . Among so many it scarce happens , but some or other prove false to the best Cause ; and how hard is it then to conceive , that in such a number none should be found to betray the worst ? And can we call it any other than the worst , if it be such an Imposture , as you would have it to be ? Were Christianity really such , and this Doctrine of the Resurrection of our Saviour totally the Forgery of those who attested it , so many as five hundred could never have all kept the Secret ; or if they should out of love to their own invention , or any self-ends which they might have therein , be inclined so to do ; yet punishment , pain , and torture , use to extort the most hidden devices , and make the most obstinate offenders , the closest designers , and the most reserved plotters of mischief to come to a Confession . And what punishments , what pains , what tortures did those first Witnesses of this main and fundamental Article of our Faith go through for the sake of that Testimony which they did bear thereto ? and yet did any one of them ever flinch from it ? did any one of them ever retract , what he had attested concerning it ? Prove but this , and then you will say something to make out the Charge , which you lay against it . But they were so far here-from , that they all persisted in it to the last ; and not only so , but were every one of them ready to shed their blood for a witness to the truth of what they asserted , and a great many of them actually did so , and all the terrours , threats , and tortures of the Persecutours were not able to deterr them herefrom . And what greater evidence then can there be given to any truth in the World , which depends upon matter of fact , than that which Christianity hath from the Testimony of those Men , in so great a number and such a manner bearing witness thereto ? SECT . VII . VII . The last Mark of an Imposture is , That it can never be established without force and violence . For if it hath wicked Men for its Authors , worldly Interest for its End , Falsity and Errour for its Doctrines , and receives its Rise from the craft and fraud of its first Promoters , as I have already shown , the search of the inquisitive will soon find it out , and Mankind will not long bear the Imposture , unless they be over-ruled by Violence , and have all Objections against it silenced with the Sword at their Throats . This was the Method which Mahomet took to establish that false Religion , which he invented . For he prosecuted with War all that would not submit thereto , and made it no less than Death for any to gain-say it , or as much as raise the least dispute against any of the Doctrines of it . And without his doing this , the reason of all Mankind must have appeared against it , and it could never have stood . And the Romanists have learnt from him to take the same course , as to those Doctrines of Imposture which they have super-added to the Christian Religion . For they declare all those to be Hereticks , and prosecute them with Sword , Fire , and Faggot , that refuse to receive them ; and thus by the Power of their Dragoons and their Inquisitions they have established , and still keep up those gross errours in their Church , which neither Reason nor Religion can ever support , and the same must be done as to all other falsities imposed on mankind before they can have any firm footing among them . For it is only force and violence , that can cram such things down men's throats , which their reason and their judgment must ever renounce . The unthinking multitude may for a while be carried away by the craft of the Impostor and by the arts of Hypocrisie and Delusion be made easie to swallow any forgery that shall be offered ●nto them , but when the heat of the firs● zeal is over , and the matter comes to be examined into by reason , and coolly scanned through by the inquisitive , Imposture cannot stand the Test , but mu●● soon be laid open , blasted and exploded thereon . And therefore unless it be accompanied with force to suppress this inquiry and hath power on its side to compell Men to acquiesce therein , how much soever it may delude Men at first , it can never obtain any lasting establishment among them . And this hath been the case of all the Impostors which have ever yet appeared in the World without this power to back them , and how great progress soever any of them may have made in the first heat , they have all at length been detected , and exploded , and sunk to nothing for want of this support on their side to keep them up . For nothing but truth can of it self alone stand the Test of ages upon its own bottom only . Falsehood and errour are too weak for such a Trial , and therefore unless supported by some external strength and fenced thereby against all assaults of opposers they must necessarily fall to the ground and again come to nothing , and where education or the force of long received custom is not strong enough for this ( and neither can in the first propagating of an Imposture ) there the sword must come in to over rule all , or nothing of this nature can be established among Men. But Jesus Christ and his Apostles instead of making use of any such force to establish the Religion which they taught , had all the force and powers of the World in opposition against it , and yet in spight of the World it at length prevailed over the World by the dint of its own truth only , and after having stood the assault of all manner of persecutions , as well as other oppositions for three hundred years together carried the victory over the fiercest of its enemies , and made the greatest of them , even the Roman Emperours themselves to submit thereto , and all this while it had sharpned against it , not only the Sword of the Superiour Powers , but also the tongues of the slanderers , and the wits of all the learned of those times . But how much soever it was oppressed by the first of these , blackned by the second , and sifted and searched into by the last , it stood all these Trials without losing any thing thereby , but at last came out of them all , like Gold out of the Furnace , still of the same weight , fineness , and purity , without receiving from that fire , which consumeth all things else , the least wast or diminution thereof . Had it been false and owed its Original only to Deceit and Imposture , it would have needed all those means of Violence for its establishment and support , but since it thus stood not only without them , but also in spight of them ; when all armed on the adversaries side for three Centuries together in bitter opposition against it , what greater argument can we have for the truth thereof ? For can you think that Falshood and Imposture could ever have held out with such steady and unshaken constancy for so many years , as Christianity thus did ? or that it is possible for any sort of Men so long to have born all this for the sake of a Lye ? Falshood can have no foundation for such a Constancy , or Imposture any reason to engage Men thereto . The interest of this World is ever the bottom and foundation of all such Forgeries ; and therefore , as soon as punishments , and persecutions make it to be no Man's interest to be for them , they ever fall of themselves for want of that foundation on which they afore-stood . But Christianity having come into the World contrary to all the interests of it , and in its very infancy thus stood the shock of all the powers thereof engaged in persecution against it , as I have mentioned ; and not only so , but also prospered and became established in the midst of the hottest assaults thereof , this plainly shows that it had another kind of foundation on which it was built , a foundation of Truth and Righteousness , and not only so , but a foundation that was laid and fix'd in such a manner by the hand of God himself as never to be shaken . For what truth of it self alone could ever have made its way into the World in such a manner as the Christian Religion did , or ever have gained against all the powers thereof such a prevalency over it without some extraordinary assistance conducting and helping it therein ? The strongest Truths we know are crush'd by such means of violence , as that encountred with , and even first principles themselves have been over-powered by them . And therefore that Christianity should thus enter the World , and thus from its first Entry bear up against such long and terrible Trials of persecution and oppression , as it met with , without the least flinching under them , must be owing to somewhat more than its own bare truth . And what but the hand of God himself backing and strengthening it in the conflict , could be sufficient to give it such a victory therein ? For that a few poor Fishermen , the Disciples of a Crucified Master , should without power , learning , or reputation , or any other of the interests , or favours of the world on their side , be able to introduce a new Religion into the World directly opposite to all the interests , pleasures , and prevailing humours of it , as Christianity then was , and that this Religion in spight of all the powers , cunning , malice , and learning of the World joyned together in most fierce opposition , and bitter persecution against it for three hundred years together should not only bear up , but also at length prevail over the World , and subject the highest powers therein to the obedience of its Laws is an event so strange and wonderfull , and morally speaking so far above the possibility of all ordinary means to bring it to pass , as plainly manifesteth the extraordinary working of God himself therein . And for my part had Christian Religion no other Miracle to bear witness thereto , this alone would be Miracle enough to me sufficiently to convince me of the truth thereof . At least since it thus entered into the World , and thus became established in it , it must be allowed to be so far differing from an Imposture in that method of violence which that needs for its establishment , as to be totally opposite thereto , and in this particular ( as I hope I have shown of all the rest ) not to have the least mark or character thereof . And thus far having laid before you all the obvious marks of Imposture , and proved that none of them can belong to Christianity , I hope what hath been said will sufficiently inferr the conclusion , which I have undertaken to make out unto you , That our Holy Christian Religion cannot be such an Imposture , as you would have it to be , but really is that sacred truth of God , which you are all bound to believe . It is too common with mankind to frame their judgments according to their inclinations , and upon very slight grounds hastily to run away with Idea's of things , when they correspond with the prevailing bent of their affections , which , whenever put into a true light before them , must all appear to be false and wrong taken . And this I reckon to be your case . Your inclinations strongly leading you into Infidelity , you would fain have Christianity be an Imposture , and therefore have over-easily and hastily been induced on very weak grounds to believe it so to be . And that you may be undeceived in so dangerous and destructive an errour , I have endeavoured in the easiest and most familiar manner I could think of , to put this business in a true light before you . 1. By letting you see what an Imposture is in that true picture , which I have drawn of it in the Life of him who was really and truly such an Impostor , as you would have Jesus Christ to be ; And , 2. By examining into the Marks and Properties which naturally belong to every such Imposture , and showing of each of them that they cannot belong to that holy Religion which we profess . And I hope , when you have considered all this thoroughly , you will see how much you have been deceived in those Opinions , which you have so precipitately given up your selves unto . You cannot but be sensible how great the stress is , which we lay on this matter , and how very ill your case must be , if we are in the right and you in the wrong ; and therefore the thing is of sufficient importance to deserve your most serious consideration , and that in such a manner as to make you lay aside all those groundless prejudices and wrong byasses which may obstruct an impartial inquiry ; and if you will be pleased , for the sake of your own Souls , to do thus much , I am content to leave the success of what I now offer unto you , to God's grace , and your own judgments . As to the particular reasons which you may alledge for your disbelief of our holy Christian Religion , whether they be Objections drawn against it either from History , Philosophy , or the inconsistencies which you imagine you find in the Books of holy Writ in which it is delivered down unto us , it is not my purpose now to enter into any Disputes with you about them . That which I at present purpose , is not so much to consider those premisses , as the conclusion which you pretend to draw herefrom , That Christianity must therefore be an Imposture , and from the nature of such an Imposture , and the nature of our holy Christian Religion laid in a true light , and compared together with each other to evidence unto you the inconsistency of this Charge ; and if what I have now said can be of any force to let you in to a clear sight of this matter , it will be totally needless for me to meddle any further . For all those Objections , which you pretend to have been the particular Reasons of your Infidelity , have been already abundantly answered and confuted by others . But the opinion which you have conceited that Christianity is an Imposture , having so far pre-possessed your judgment , as to influence it against all things of this nature that can be proposed unto you , it will be in vain to offer any thing farther as to those particulars , till this prejudice be removed ; and were it once removed , what hath already been said in answer to them , will be abundantly sufficient to give you full satisfaction . Although this method may seem illogical thus to assault the Conclusion without medling with the Premisses from which you pretend to have deduced it ; yet it is no other , than what you your selves have necessitated me unto by taking up the Conclusion first , and the Premisses afterward . Had you indeed first began with those Reasons which you offer for your Infidelity , and been really by the conviction of them led into this Conclusion , That Christianity is an Imposture , it would then have been proper and fitting that I should have begun there too , and no otherwise have endeavoured to overthrow the Conclusion , but by first overthrowing the Premisses from whence you deduced it . But since it is well known that the Conclusion hath been of greater force with the most of you to make you assent to the Premisses , than the Premisses to prove the Conclusion ; and it is only the fond conceit you have taken up in compliance with ill-company or worse inclinations , that Christianity must be an Imposture , that hath made any of those arguments seem so conclusive with you , which are brought to prove it ; this makes it necessary for me to begin my endeavours for your conviction at that same point , where you first began your Infidelity , and to attack the Conclusion in the first place , before any success can be expected towards the setting you right as to any thing else . For as long as you are wilfully bent out of a meer fondness for Infidelity to hold Christianity to be an Imposture , this will make every Argument seem strong to you that is brought to prove it , and every Solution insufficient which is given thereto , and render all means for your Conviction utterly ineffectual unto you . And therefore this being in truth the first Errour which hath influenced your Mind to all the rest , this must be first removed ; and if what I have said can be of any force in order hereto , by letting you see how much you have been mistaken herein , this I hope will remove that prejudice , which hath hindered you from seeing the strength of those Arguments , which have been already offered for your Conviction as to all other particulars of that Infidelity which you have given up your selves unto , and make you clearly discern how much you have been mistaken in them also , and thereby become the means of delivering your Souls from that terrible danger , which you expose them unto ; the accomplishing of which is the whole End , Scope , and Design of the Discourse , which I now offer unto you . But here perchance it may be asked , and I think it reasonable to give you satisfaction herein , Why I have set forth unto you an Imposture by so foul a picture as that of Mahomet ? And to this I have these two Answers to return ? 1. Because I have none other to do it by , Mahomet being the only Impostor , who could ever prevail so far , as to establish his Imposture , and make it a standing Religion in the World ; and had it not gone so far , it could not have been such an Imposture , as you would have Christianity to be , or at all fit to be compared with it in the Argument now before us . And , 2dly . How foul soever the Picture of Mahomet may be , we have no reason from the nature of the thing ever to imagine that any other Impostor can have a fairer , till you bring us an instance thereof . And these two I hope may be sufficient to clear me from acting any way unfairly in this matter , as if I had made choice of the Life of so wicked a person as Mahomet therein to picture out an Imposture unto you only to make it appear in the foulest dress it is capable of , the better to advantage thereby that Cause which I handle . But to the first of these Answers , I fore-see this Objection will be made : If Mahomet be the only Impostor that ever established his Imposture in the World , how then hath it come to pass , that there have been so many false Religions among Mankind ? To which I reply , Not by Imposture , such as Mahomet's was , and such as Christianity must be , if it be such an Imposture as your charge against it supposeth , but by corruptions insensibly growing on from that Religion , which was first true . The first Religion which God gave unto Man was that Natural Religion , which he imprinted on his very Nature , when he first created him , and as much of that as escaped that ruin , with which the fall overwhelm'd him , was that whereby God was worshipped and served by him afterwards ; only with this addition , That whereas Man in his innocency addressed himself to God immediately of himself alone , and in his own Name , he could never after his fall from it have any more access unto him , but through a Mediator ; God's infinite purity and greatness on the one hand , and Man's infinite guilt and vileness on the other after that fatal miscariage of our first parents did put them at so vast a distance the one from the other , that in the nature of the thing there could be no other way thenceforth of maintaining any Communion between them ; and therefore had not this way been found out again to bring Man to God , he must totally have been estranged from him for ever after . But God of his infinite Mercy having resolved not thus to cast us off , he appointed us a Mediator as soon as we had fallen , and promised to send him in his appointed time to take our Nature upon him , and therein pay down that price of redemption for us ; by virtue whereof , his Mediation should always be sufficient to obtain mercy , and pardon , and acceptance for us . And this is that which was meant by God ▪ s promising immediately after the Fall , that the seed of the Woman should break the Serpent's head ; which being farther explained by After - Revelations ; the whole Religion of God's people after that was to offer up their Worship unto him through hope in this Mediator , and all the Idolatry , Polytheism , and other false Worships which after arose in the Heathen World , were all by such corrupt deviations therefrom , as the superstitions of Men , the unfaithfull way of transmitting divine Revelations by tradition only , and the decay of all divine Knowledge , occasioned thereby , in process of time , introduced among them . For when Mankind began to encrease after the Flood , and they were taught from Noah their Forefather thus to worship God through hope in a Mediator , as the knowledge of those divine Truths which he delivered to them began to decay , and Superstition to encrease among them they began to determine themselves to such Mediators , as their own imaginations led them to phancy , and some chose Angels and others Men deceased for this office ; and in process of time erected Temples and Images unto them , and honoured them with divine Worship in order to render them the more helpfull and beneficent unto them . The Babylonians or Chaldeans , who were the first formed State after the Flood , looked on Angels to have been the Mediator's God had appointed , through whom they were to come unto him ; and for this reason directed their Worship to the Sun , and Moon , and the rest of the Planets , which they fansied to be the Habitations (a) , where those Angels dwelt ; and also erected Images unto them , into which they reckoned their influence and divine power did descend , & remain with them , when those Luminaries themselves were set and disappeared in their Horizon , so that their notion was to make their addresses thro' the Images to the Planets , and through the Planets to the Angels that dwelt in them , and thro' the Angels to God himself , whom they acknowledged to be the one supreme Being , who was the Creator and Governour of all things . And this was the first Idolatrous Religion , which was established in the World , and long prevailed over a great part of it , and is still preserved in the East among the Sect of the Sabians even to this day . But the Persians not liking the Worship of the Planets by Images , would endure no other symbol to represent those glorious Luminaries by , but fire only , of which they reckoned them to be Constituted ; and therefore where-ever they prevailed , they destroyed all Images out of the Temples , and placed fire in their stead : And from hence the Magi or the Worshippers of Fire had their Original . But from their having one Symbol , they speedily came to the asserting but of one Deity represented by it , which they would have to be Light , and that of the mixture of this and Darkness all things in this World were compounded ; that Light was the cause or principle of all Good , and Darkness the cause or principle of all Evil ; and therefore under the Symbol of Fire they worshipped Light as their God , but detested Darkness in the same manner as we do the Devil . And from hence Manes the Heretick had his two Principles , which he would have introduced into the Christian Religion . But above both these they acknowledged a supreme God , in respect of whom their God Light , was but an inferior Deity , or a God Mediator , by whom they were to have access unto him . And this Religion obtained through all Persia , and other Parts on the East of it , and doth there remain even unto this day among the Persees in India , and the Inhabitants of the Province of Kerman , on the Southern Coast of Persia But the Practice of the Babylonians or Chaldeans in worshipping their Gods Mediators by Images obtained in all the Western Parts of the World. For they holding , that they were to have access to God through Angels as their Mediators , and to the Angels through the Planets , and to the Planets through the Images which they erected to them , did give to those Images the names of the Pla●ets , and under those names paid divine Worship unto them , which Idolatry passing from Babylon or Chaldea into Arabia , and from thence to the Egyptians and Phoenicians was by them carried into Greece , and from thence spread it self into all Parts on this Western-side of the World , as that of the Magi did on the Eastern . For the chief Gods of the Greeks as well as the Names by which they were called , came from the Egyptians and Phoenicians , and were no more than the Images , by which the Babylonians worshipped the Sun , Moon , and other Planet with the Names of those Planets given unto them . Afterward indeed they added to their number other Deities also , which were originally either some of the fixed Stars , or else the Souls of Men departed , as of Bel or Belus among the Babylonians , Abraham and Ismael among the Arabians , Orus and Osiris among the Egyptians , Aesculapius and Hercules among the Greeks , and Romulus or Quirinus among the Romans . For it early began a Custom among all the Worshippers of Images , as well Greeks as Barbarians to Deify Men departed , reckoning those who lived justly and righteously , or had made themselves eminent by any great and worthy Actions in this life , to have those habitations allotted them in the Heavens above , where they were in a Capacity to be Mediators to God for them ; and therefore they offered divine Worship to them as such . And this was it that gave occasion to so many Apotheoses's or Deifications among them , and so vastly encreased the number of their Gods in all the Idolatrous Parts of the World , and also the various Methods of Superstition whereby they paid their Worship unto them . Yet they all still held to their notion of one supreme God , and reckoned all the others to be no more than God's Mediators under him . And this one God , whom they held to be made of none , and to be the Maker or Father of all things else that are , was among the Chaldeans of old ( as still among the Sabians , who are the remainder of them ) called Deus Deorum , and among the Arabs , Allah Taal , i. e. the high or supreme God ; and agreeable hereto , among the Greeks , was there also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. One supreme God , who was the Father both of Gods and Men. And thus far in answer to your Question have I given you an account how all the false Religions in the Heathen World had their Original ; and herein I have been the longer for the sake of two Reflections which are obvious for you to make hereon . 1. That the Notion of a Mediator between God and Man was that which did run through all the Religions that ever were in the World , to the Coming of Jesus Christ , and was the Fundamental Principle which prevailed in every one of them as to all the Worship which was practised in them , which could no otherwise become so universal among Mankind but by a Tradition as universally delivered unto them . And what can better account both for this Tradition , and also the Vniversality of it , than what is delivered unto us in Scripture of our being descended from one common Parent , who on his Fall from the favour of God having had this promise of a Mediator made unto him , through whom we might be again reconciled unto him , transmitted it to all his posterity . 2 dly . That the mistakes and errours about the Worship of God , and the Service we owe unto him , which Men are apt to run into , when left to the conduct of their own light only , are monstrous and endless , and therefore evidently demonstrate the necessity of divine Revelations . For if God doth expect from us an account of our Actions , it is necessary he should give us a Law for the rule of them ; and if the Law of our Reason alone be insufficient for this ( as from the continual errours and endless absurdities , which mankind , when left to themselves , have ever hitherto run into , it doth evidently appear that it is : ) this demonstrably proves the necessity of another to supply its defect , and that in our case we must have a Revealed Religion as well as a Natural , or else we can have no certain certain Knowledge of the Will of God , or any of those duties of Worship and Service which we are to perform towards him . And if this proves the Necessity of such a Revealed Religion ( as I think it undeniably must to every one that believes God will account with us for what we do ; ) all that I have farther to offer is , That you would thoroughly examine and consider that holy Christian Religion , which we profess , and compare it with all the other Religions , that are in the World ; and if it do not appear vastly above them all , the worthiest of God for him to give unto us , and the worthiest of us to observe , and that not only in respect of the honour given to him , but also of the improvement and perfection brought to our own Nature thereby , I will be content that you shall then persist to believe it an Imposture , and , as such , reject it for ever . Humphrey Prideaux , AN ACCOUNT OF THE Authours quoted in this Book . Arabic Authours . ABul Faraghius , a Physician of Malatia in Lesser Armenia , of the Christian Religion , and the Sect of the Jacobites . He is an Authour of eminent note in the East , as well among Mahometans as Christians . His History of the Dynasties is from the Creation of the World to the Year of our Lord 1284. It was published at Oxford with a Latin Version by Dr. Pocock , A. D. 1663. He flourished about the time where his History ends . His name at length is Gregorius Ebn Hacim Abul Faraghi . Abul Feda , an Authour of great repute in the East for two Books which he wrote : The first a General Geography of the World after the Method of Ptolemy ; and the other a General History , which he calls the Epitomy of the History of Nations . He was born A. D. 1273. He finished his Geography A. D. 1321. Twenty years after that he was advanced to the Principality of Hamah in Syria , from whence he is commonly called Shahab Hamah , i. e. Prince of Hamah , where after having Reigned three Years , two Months , and thirteen Days , he died A. D. 1345. being Seventy two years old . He was by Nation a Turk , of the Noble Family of the Jobidae , of which was Saladin the famous Sultan of Egypt . His name at length is Ismael Ebn Ali Al Melec Al Moaiyad Amadoddin Abul Feda . Ecchellensis quotes him by the name of Ismael Shiahinshiah . Abunazar , a Legendary Writer of the Mahometans , much quoted by Hottinger . Agar , a Book of great Authority among the Mahometans , saith Guadagnol ( pag. 165. ) wherein an Account is given of the Life and Death of Mahomet . Joannes Andreas makes great use of it under the name of Azaer , as doth Bellonius in the Third Book of his Observations under the name of Asaer . Guadagnol , who had a Copy of the Book , calls it the Book Agar , and takes most of what he objects against the Life and Actions of Mahomet out of it . Ahmed Ebn Edris , an Authour that writes in the defence of the Mahometan Religion against the Christians and the Jews . Ahmed Ebn Yuseph , an Historian , who florished A. D. 1599. for then he finished his History . Ahmed Ebn Zin Alabedin , a Nobleman of Hispahan in Persia of this last Age , who hath wrote the sharpest and acutest Book against the Christian Religion , in defence of the Mahometan , of any they have among them on this Argument . It was published on this Occasion . Ecbar the Great Mogul , Great Grandfather to Aurang Zeb , who at present reigneth in India , for some Reasons of State making show of encouraging the Christian Religion , did in the Year 1595. write to Matthias de Albuquerque , then Vice-Roy of the Portuguese in India , for some Priests to be sent to him to his Court at Agra . The Persons pitched upon for this Mission were Jeronimo Xavier , then Rector of the College of the Jesuits at Goa , and Emanuel Pigneiro and Benedict de Gois , two others of that Society . On their coming to Agra , they were very kindly received by the Mogul , and had a Church there built for them at his Charges , and many Privileges and Immunities granted unto them , which on the death of Ecbar ( which happened A. D. 1604. ) were all confirmed to them by his Successour Jehan Guire . At the Command of this Ecbar , Xaverius wrote two Books in Persian ( which is the Language of that Court ) ; The first the History of Jesus Christ , collected for the most part out of the Legends of the Church of Rome , which he intended to be instead of the Gospel among them ; and the other called A Looking-Glass shewing the Truth , which is a defence of the Doctrines of that Gospel against the Mahometans . What the former is , those who have the Curiosity to see what kind of Gospel the Jesuits preach in the East , may satisfy themselves , for the Book is translated into Latin by De Dieu , and was published by him with the Original , A D. 1639. This Gospel of the Jesuits was first presented to Ecbar by Xaverius at Agra , A. D. 1602. But the other Book was not published till a Year or two after . When it first came abroad , it unluckily fell into the hands of this Learned Persian Gentleman , who immediately wrote an Answer to it , which he calls The Brusher of the Looking-Glass , wherein he makes terrible work with the Jesuit through the advantages which he gave him by teaching the Idolatry and other Superstitions and Errours of the Church of Rome for the Doctrines of Jesus Christ . When this Book came abroad , it so alarmed the College de propaganda Fide at Rome , that they immediately ordered it to be answered . The first who was appointed for this Work was Bonaventura Malvasia , a Franciscan Frier of Bononia , who published his Dilucidatio Speculi verum monstrantis , in answer to this Brusher , A. D. 1628. But this , I suppose , not being judged so sufficient by the College , they appointed Philip Guadagnol , another Franciscan Frier , to write a second Answer thereto . And on this occasion he composed his Book stiled Apologia pro Christiana Religione , which was published at Rome first in Latin , A. D. 1631. and after in Arabic , 1637. For this , I suppose , meeting with better approbation from the College , they ordered it to be translated into that Language , and it being accordingly done by the same Authour , they sent it into the East to be dispersed among the Mahometans for the defence of the Jesuit's Looking-Glass against this rude Brusher of it . But his performance doth by no means answer the Design , abundance of his Arguments being drawn from the Authorities of Popes and Councils , which will never convince an Infidel of the truth of the Christian Religion , how much noise soever they may make with them among those of their own Communion . Al Bochari , an Eminent Writer of the Traditionary Doctrines of the Mahometan Religion . He is reckoned by Johannes Andreas , c. 3. and Bellonius , lib. 3. c. 4. to be one of the Six Doctours , who by the appointment of one of the Califs , meeting at Damascus , first made an Authentick Collection of all those Traditions which make up their Sonnah . His Book contains the Pandects of all that relates either to their Law or their Religion , digested under their several Titles in Thirty Books , and is the Ancientest and most Authentick which they have of this matter , and next the Alcoran , of the greatest Authority among them . He was born at Bochara in Cowarasmia , A.D. 809. and died A. D. 869. Al Coran , i. e. The Book to be read , or the Legend , it is the Bible of the Mahometans . The name is borrowed from the Hebrew Kara or Mikra ( words of the same root as well as signification with the Arabic Al Coran ) by which the Jews called the Old Testament , or any part of it ; And so any part of the Mahometan Bible is called Alcoran . The whole together they call Al Moshap , i. e. The Book , which also in respect of the Chapters , into which it is divided , they call Al Furkan , from the Arabic word Faraka , which from the Hebrew Pharak signifies to divide or distinguish ; but others will have that Book to be so called in respect of the Matter or Doctrine therein contained , because , say they , it distinguisheth Good from Evil. Al Fragani , an Astronomer of Fragana in Persia , from whence his name Al Fragani , i. e. Fraganensis , by which he is commonly called . His name at length is Mohammed Ebn Katir Al Fragani . He wrote a Book called , The Elements of Astronomy , which hath been several times published in Europe at Nurenburg , A.D. 1537. at Paris , A. D. 1546. at Frankfort cum Notis Christmanni , A.D. 1590 , in Latin ; and afterwards by Golius in Arabic and Latin at Leiden , A. D. 1669. with large Notes of great use for the understanding of the Geography of the East . He florished while Al Mamon was Calif , who died A. D. 833. Al Gazali , a famous Philosopher of Tusa in Persia . He wrote many Books , not only in Philosophy , but also in the defence of the Mahometan Religion against Christians , Jews , Pagans , and all others that differ there-from , whereof one is of more especial note entitled , The Destruction of Philosophers , which he wrote against Al Farabius , and Avicenna , and some others of the Arab Philosophers , who to solve the Monstrous Absurdities of the Mahometan Religion , were for turning many things into Figure and Allegory , which were commonly understood in the literal sense . Those he violently opposeth on this account , accusing them of Heresy and Infidelity , as Corrupters of the Faith , and Subverters of Religion , whereon he had the name of Hoghatol Eslam Zainoddin , i e. The demonstration of Mahometism , and the honour of Religion . He was born A.D. 1058. and died A. D. 1112. His name at length is Abu Hamed Ebn Mohammed Al Gazali Al Tusi . Al Jannabi , an Historian born at Jannaba , a City in Persia , not far from Shiras . His History comes down to the Year of our Lord 1588. and therein he tells us , that he went in Pilgrimage to Mecca , and from thence to Medina , to pay his Devotions at the Tomb of the Impostor , in that Year of the Hegira which answers to the Year of our Lord 1556. His name at length is Abn Mohammed Mustapha Ebnol Saiyed Hasan Al Jannabi . Al Kamus , i. e. The Ocean , a famous Arabic Dictionary , so called , because of the Ocean of words contained in it . It was written by Mohammed Ebn Jaacub Ebn Mohammed Al Shirazi Al Firauzabadi . He was a Person of great esteem among the Princes of his time for his eminent Learning and Worth , particularly with Ismael Ebn Abbas , King of Yaman , Bajazet King of the Turks , and Tamerlan the Tartar , from the last of which he received a Gift of Five thousand pieces of Gold at one time . He was born A. D. 1328. being a Persian by birth , but he lived most at Sanua in Yaman . He finished his Dictionary at Mecca , and dedicated it to Ismael Ebn Abbas , under whose Patronage he had long lived , and afterwards died at Zibit in Arabia , A. D. 1414. being near Ninety years old . Al Kodai , an Historian . He wrote his History about the Year of our Lord 1045. and died A. D. 1062. His name at length is Abu Abdollah Mohammed Ebn Salamah Ebn Jaafar Al Kodai . Al Masudi , an Historian . He wrote an History called the Golden Meadows , but in what time he lived , I do not find . His name at length is Ali Ebn Hosain Al Masudi . He wrote also another Book , wherein he makes it his business to discover and expose the Fraud which the Christians of Jerusalem are guilty of about lighting Candles at the Sepulchre of our Saviour on Easter-Eve . For then three Lamps being placed within the Chappel of the Sepulchre , when the Hymn of the Resurrection is sung at the Evening-Service , they contrive that these three Lamps be all lighted , which they will have believed to be by fire from Heaven , and then a multitude of Christians of all Nations are present with Candles to light them at this holy Fire , which hath been a fraudulent Practice kept up among them for many hundred years . And the Emperour Cantacuzenus was so far imposed on by this Cheat that in his Third Apology for the Christian Religion against the Mahometans he makes mention of it , and urgeth it against those Infidels , as a Miracle , which being annually performed in their sight , ought to convince them of the truth of the Christian Religion , and convert them thereto . But the Imposture hath all along been too well known to the Mahometans to be of any such effect with them . For the Patriarch of Jerusalem always compounds with the Mahometan Governour to permit him to practise this Trick for the sake of the Gain which it brings to his Church , and annually allows him his share in it . And therefore , instead of being of any effect to convert them , it becomes a matter of continual scandal among them against the Christian Religion . And not only this Authour , but Ahmed Ebn Edris , and most others of the Mahometans , that write against the Christian Religion , object it as a reproach thereto ( as in truth it is ) and urge it with the same earnestness against the Christian Religion , that Cantacuzenus doth for it . Al Mansor Hakem Beamrilla , Calif of Egypt , was so offended at it , that A. D. 1007. he ordered the Church of the Resurrection at Jerusalem , wherein this Chappel of the Sepulchre stands , to be for this very reason pulled down and rased to the Ground , that he might thereby put an end to so infamous a Cheat. But the Emperour of Constantinople having by the release of Five thousand Mahometan Captives , obtained leave to have it rebuilt again , the Imposture hath still gone on at the same rate , and it is there to the great sport of the Mahometans , ( who come in Multitudes every Year to see this Farce ) acted over in their sight in the same manner as is above related even unto this day . Thevenot , who was once present at it , gives us a large Account of this whole Foolery in the first part of his Travels , Book II. Chapter 43. Al Mostatraf , the name of a Book , written by an unknown Authour . Al Motarrezi , the Authour of the Book called Mogreb , he was born A. D. 1143. and died A. D. 1213. His name at length is Nasir Ebn Abil Macarem Abul Phatah Al Motarrezi . He was of the Sect of the Motazali , and seems by his last Name , Al Motarrezi , ( by which he is usually called ) to have been by Trade a Taylor , that being the signification of the word in Arabic . Assamael , a Book much quoted by Johannes Andreas , and also by Guadagnol . Bidawi , a famous Commentator on the Alcoran . He died A. D. 1293. His name at length is Naseroddin Abdollah Ebn Omar Al Bidawi . His Commentary is written for the most part out of Zamachshari . Kazwini , an Arabic Authour , so called from the City Kaswin . His name at length is Zacharias Ebn Mohammed Ebn Mahmud Al Kaswini . In what Age he lived , I cannot find . Dialogus Makometis cum Abdollah Ebn Salem , a Book wrote in Arabic , containing a great many of the Fooleries of the Mahometan Religion , under the form of a Dialogue between Mahomet and this Jew , who was his chief helper in forging the Imposture . It was translated into Latin by Hermannus Dalmata , and that Version of it is published at the end of the Latin Alcoran , set forth by Bibliander . Disputatio Christiani contra Saracenum de Lege Mahometis . It was written in Arabic by a Christian , who was an Officer in the Court of a King of the Saracens , to a Mahometan Friend of his , who was an Officer with him in the same Court , and contains a Confutation of the Mahometan Religion . Peter , the famous Abbot of Cluny in Burgundy , who flourished A. D. 1130. caused it to be translated into Latin by Peter of Toledo ; an Epitome of which is printed with the Latin Alcoran by Bibliander , taken out of the 24th Book of the Speculum Historiale of Vincentius Bellovacensis . Elmacinus , an Historian of the Christian Religion . His History is from the Creation of the World , to the Year of our Lord 1118. The latter part of it , which is from the beginning of Mahometism , was published by Erpenius , under the Title of Historia Saracenica , A. D. 1625. He was Son to Yaser Al Amid , who was Secretary of the Council of War under the Sultans of Egypt , of the Family of the Jobidae , for 45 Years together , and in the Year of our Lord 1238. ( in which his Father died ) succeeded him in his place . His name at length is Georgius Ebn Amid ; and for his Eminent Learning , he was also stiled Al Shaich Al Raiis Al Macin , i. e. The prime Doctour solidly Learned . The last of which Titles , Almacin , was that whereby Erpenius ( who pronounceth it Elmacin ) chose to call him ; but by others he is generally quoted by the Name Ebn Amid . Ebnol Athir , a Mahometan Authour , who was born A. D. 1149. and died A. D. 1209. His Name at length is Abussaadat Al Moharac Ebn Mohammed Al Shaibani Ebnol Athir Al Jazari Magdoddin . Ali Ebnol Athir , an Historian , Brother to the former Ebnol Athir . His name at length is Abul Hasan Ali Ebn Mohammed Al Shaibani Ebnol Athir Al Jazari Ezzoddin . He was born A. D. 1160. and died A. D. 1232. His History , which he calls Camel , is from the beginning of the World to the Year of our Lord , 1230. Ebnol Kassai , Authour of the Book called Taarifat , which is an Explication of the various Terms used in Arabic by Philosophers , Lawyers , Divines , and other sorts of learned Professions among them . Ebn Phares , a Mahometan Authour , who died A. D. 1000. Eutychius , a Christian Authour of the Sect of the Melchi●es , his Name in Arabic is Said Ebn Batrik . He was born at Cair in Egypt , A.D. 876. and became very eminent in the knowledge of Physick , which he practised with great reputation , being reckoned by the Mahometans themselves to have been one of the Eminentest Physicians of his time . But towards the latter part of his life giving himself more to the study of Divinity , he was A. D. 933. chosen Patriarch of Alexandria for his Sect ( for there was another Patriarch of that place for the Jacobites at the same time ) and then he first took the Name of Eutychius . But he hapned not to be so acceptable to his People , for there were continual Jarrs between them untill his death , which hapned seven years after , A. D. 940. His Annals of the Church of Alexandria were published at Oxford in Arabic and Latin by Dr. Pocock , A. D. 1656. at the Charge of Mr. Selden , and this is the meaning of these words in the Title-page , [ Johanne Seldeno Chorago ] for he who was the Choragus in the Play , always was at the Charges of exhibiting the Scenes And therefore Mr. Selden having born the Expences of this Chargeable Edition , the most Worthy and Learned Authour of that Version acknowledged it by those words in the Title-page , which several having mistaken to the robbing him of the honour of his Work , as if Mr. Selden had begun the Translation , and Dr. Pocock finished it , I cannot but do this justice to that worthy Person , now with God , as to clear this matter . For he needed no Partner in any of his Works . The Translation was totally his , and only the Charges of printing the Book Mr. Selden's . Mr. Selden did indeed publish a Leaf or two of that Authour , which he thought would serve his purpose to express his Spight against the Bishops of the Church of England , in revenge of the Censure which was inflicted on him in the High-Commission-Court for his History of Tithes ; but he made those slips in that Version , that Dr. Pocock was not at all eased of his labour , by having that little part of it translated to his hands . Liber de Generatione & Nutritura Mahometis , a most frivolous and silly Tract , wrote originally in Arabic ; and being translated into Latin by Hermannus Dalmata , is published with the Latin Alcoran by Bibliander . Geographia Nubiensis , so the Book is called by Sionita and Hesronita , who published it in Latin with a Geographical Appendix annexed thereto , A. D. 1619. But this Book is only an Epitome of a much larger , and much better Book written by Sharif Al Adrisi , at the command of Roger , the second of that name , King of Sicily , for the explaining of a Terrestrial Globe , which that King had caused to be made of a very large Size all of Silver . He finished this Work A.D. 1153. and Entitled it Ketab Roger , i. e. the Book of Roger , from the name of him who imployed him to compose it . The Authour was of the Race of Mahomet , and therefore is called Sharif , which word signifieth one of a Noble Race , especially that of Mahomet , and was descended from the Noble Family of the Adrisidae , who reigned in some parts of Africa , and therefore he is called Al Adrisi , that is , of the Family of Adris . His name at length is Abu Abdollah Mohammed Ebn Mohammed Ebn Adris Amir Olmuminin . There was a very fair Copy of this Book among Dr. Pocock's Arabick Manuscripts . Georgius Monachus , Abbot of the Monastery of St. Simeon . He wrote a Tract in defence of the Christian Religion against the Mahometans , which is a Disputation he had with three Mahometans , of whom the chief Spokesman was Abusalama Ebn Saar of Mosul . Jauhari , the Authour of a famous Arabic Dictionary , called Al Sahah : His name at length is Abu Naser Ismael Ebn Hammad Al Jauhari . He was by Nation a Turk . He died A. D. 1007. This is reckoned the best Dictionary of the Arabic Language next Kamus . Golius makes his Arabic Lexicon mostly out of it . Jalalani , i. e. the Two Jalals . They were two of the same Name , who wrote a short Commentary upon the Alcoran , the first began it , and the second finished it . The first was called Jalal Oddin Mohammed Ebn Ahmed Al Mahalli ; and the second Jalal Oddin Abdorrahman Al Osyuti . This latter on the death of the former finished the Book A.D. 1466. and was also Authour of an History called Mezhar . Shahrestani , a Scholastical Writer of the Mahometan Religion . He was born at Shahrestan A. D. 1074. and died A. D. 1154. Safioddin , the Authour of a certain Geographical Dictionary in the Arabic Tongue . Zamachshari , the Authour of the Book called Al Ceshaf , which is a large Commentary upon the Alcoran , and that which is of the best esteem among the Mahometans of any of its kind . His name at length is Abul Kasem Mohammed Ebn Omar Ebn Mohammed Al Chowarasmi Al Zamachshari . He was born at Zamachshar , a Town of Chowarasmia , A. D. 1074. and died A. D. 1143. Hebrew and Chaldee Authours . CHaldee Paraphrase , an Interpretation of the Old Testament in the Chaldee Language . That of Onkelos on the Pentateuch , and that of Jonathan on the Prophets are ancient , being written according to the Account which the Jews give of them before the time of our Saviour . But those which are on the other parts of Scripture , as also that which bears the Name of Jonathan on the Law , were written by some later Jews . The Authour of the Chaldee Paraphrase on Job , the Psalms , and Proverbs , was Rabbi Joseph Caecus . Sepher Cozri , a Book written by way of Dialogue between a Jew and the King of the Cozars , from whence it hath its Name Sepher Cozri or Cozari , i. e. the Book of the Cozar . The Authour of it was Rabbi Judah Levita , a Spanish Jew , who wrote the Book originally in Arabic about the Year of our Lord 1140. and from thence it was translated into Hebrew by Rabbi Judah Ebn Tibbon , in which Translation it was published by Buxtorf with a Latin Version , A. D. 1660. Rabbi David Kimchi , a famous Jewish Commentatour on the Old Testament . He was by birth a Spaniard , Son to Rabbi Joseph Kimchi , and Brother to Rabbi Moses Kimchi , both men of eminent Learning among the Jews , but he himself far exceeded them both , being the best Grammarian in the Hebrew Language which they ever had , as is abundantly made appear not only in his Commentary on the Old Testament ( which gives the greatest light into the literal sense of the Hebrew Text of any extant of this kind ) but also in a Grammar and Dictionary which he hath wrote of the Hebrew Language , both by many degrees the best of their kind : The first of these he calls Miclol , and the other Sepher Shorashim , i. e. the Book of Roots . Buxtorf made his Thesaurus Linguae Hebraeae out of the former , and his Lexicon Linguae Hebraeae out of the latter . He flourished about the Year of our Lord 1270. Maimonides , a famous Jewish Writer , his Book , Yad Hachazakah , is a Digest of the Jewish Law according to the Talmudists . His Book Moreh Nevochim , contains an Explication of Words , Phrases , Metaphors , Parables , Allegories , and other difficulties , which occurr in the Old Testament . It was first wrote in Arabic , and after Translated into Hebrew by Rabbi Samuel Ebn Judah Ebn Tibbon , from which Translation it was published in Latin by Buxtorf , A. D. 1629. He was born at Corduba in Spain , A. D. 1131. but lived mostly in Egypt , from whence he is commonly called , Rabbi Moses Aegyptius , where he died , A. D. 1208. Mishnah , a Collection of all the Ancient Traditions of the Jews to the time of Rabbi Judah Hakkodish , the Compiler of it , who flourished about the middle of the second Century in the Reign of the Emperour Antoninus Pius . This Book is the Text to the Talmud , and that a Comment on it . The Jerusalem Talmud was compiled by the Jews who dwelt in Judaea about 300 Years after Christ ; and the Babylonish Talmud by those who dwelt in Mesopotomia about 500 Years after Christ , according to the account which the Jewish Writers give of them . But there are several things contained in the latter , which seem to referr to a much later date . These Three , with the Two Chaldee Paraphrases of Onkelos and Jonathan , are the ancientest Books which the Jews have next the Bible . For how much noise soever may be made about their Rabbinical Writers , there are none of them above Seven hundred years old . There are some of them indeed lay claim to a much ancienter Date , but without any reason for it . Greek Authours . ARistotelis Ethica & Politica . Bartholomaei Edesseni Confutatio Hagareni , a Greek Tract against Mahometism , published by Le Moyne among his Varia Sacra . The Authour was a Monk of Edessa in Mesopotamia . In what Age he lived , it doth not appear . Cantacuzenus contra Sectam Mahometicam . This Book contains four Apologies for the Christian Religion , and four Orations against the Mahometan . The Authour had been Emperour of Constantinople , but resigning his Empire to John Palaeologus his Son-in-Law , A. D. 1355. he retired into a Monastery , where being accompanied by Meletius , formerly called Achaememid , whom he had converted from Mahometism to the Christian Religion , he there wrote this Book for the said Meletius in answer to a Letter written to him by Sampsates a Persian of Hispahan , to reduce him back again to the Mahometan Superstition . Cedreni Compendium Historiarum , An History from the beginning of the World , to the Year of our Lord 1057. Chrysostomi Homiliae . Confutatio Mahometis , a Greek Tract , published by Le Moyne among his Varia Sacra , the Authour not known . Dionysii Halicarnassaei Antiquitates Romanae . Eusebii Historia Ecclesiastica and Praeparatio Evangelica . Hierocles , the Fomenter and chief Manager of the Tenth Persecution against the Christians . He was first Governour of Bithynia , and after of Egypt ; in both which Places he prosecuted the Christians with the utmost severity ; and not content herewith , he also wrote two Books against them , which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein , among other things , he compared Apollonius Tyanaeus with Jesus Christ , and endeavoured to prove him in working of Miracles to have been equal to him ; to which particular Eusebius wrote an Answer , which is still extant among his Works ; but these Books of Hierocles are now wholly lost , excepting some Fragments preserved in the said Answer of Eusebius . Josephi Antiquitates Judaicae , and de Bello Judaico . Origenes contra Celsum . Philostratus de vita Apollonii Tyanaei . Phlegon Trallianus , a Freed man of Adrian the Emperour . He wrote a Chronicon or History , which he called the History of the Olympiads . It contained 229 Olympiads , whereof the last ended in the Fourth year of the Emperour Antoninus Pius . But there is nothing of this Work now extant , except some few Fragments , as they are preserved in such Authours as have quoted it . That relating to the Eclipse of the Sun at our Saviour's Crucifixion is preserved in Eusebius's Chronicon , and is also made mention of by Origen in his 35th Tract on St. Matthews Gospel , and in his second Book against Celsus . Plato . Plutarchi Vitae . Strabonis Geographia . Socratis Scholastici Historia Ecclesiastica . Sozomenis Historia Ecclesiastica . Theophanis Chronographia , This is one of the Byzantine Historians , and contains a Chronological History of the Roman Empire , from the Year of our Lord 285. to the Year 813. The Authour was a Nobleman of Constantinople , where he was first an Officer of the Imperial Court , but afterwards turning Monk wrote this History . He was born A. D. 758. and A. D. 815. died in Prison in the Island of Samothracia , a Martyr for Image-worship , for which he had been a zealous Champion in the Second Council of Nice . Zonarae Compendium Historiarum . Another of the Byzantine Historians . It contains an History from the beginning of the World to the death of Alexius Comnenus , Emperour of Constantinople ; which happened A. D. 1118. when the Authour flourished . He was first a Prime Officer of the Imperial Court at Constantinople , but afterwards became an Ecclesiastic , and is the same who wrote the Comment on the Greek Canons . Latin Authours Ancient and Modern . AMmiani Marcellini Historia Anastasii Bibliothecarii Historia Ecclesiastica . The Authour was a Priest of the Church of Rome , and Library-Keeper to the Pope . He flourished about the Year of our Lord 870. Bellonii Observationes de locis ac rebus memorabilibus in Asia . The Book was first published in French , A. D. 1553. and after in Latin , A. D. 1589. Bocharti Hierozoicon . Busbequi Epistolae , the Authour was Ambassadour from the Emperour Ferdinand the First to the Port , from whence he wrote his Epistles . Buxtorfii Lexicon Rabbinicum . Buxtorfii Synagoga Judaica . Caroli à Sancto Paulo Geographia Sacra sive Notitia antiqua Episcopatuum Ecclesiae Universae . Lutetiae Parisiorum , A. D. 1641. Clenardi Epistolae . The Authour of these Epistles was the famous Grammarian of his Age. Out of love to the Arabic Tongue , he went to Fez of purpose to learn it , A. D. 1540. when well advanced in years , from whence he wrote many things in his Epistles of the Manners and Religion of the Mahometans . He died at Granada in Spain as soon as he returned . Cusani Crebratio Alcorani . The Authour of this Book was the famous Nicolas de Cusa , the eminentest Scholar of the Age in which he lived . In the Year 1448. he was made Cardinal of Rome , by the Title of St. Peter's ad vincula , and died A. D. 1464. about Ten Years after the Turks had taken Constantinople . Which seems to have given him the Occasion of writing this Book , that so he might provide an Antidote against that false Religion , which on that Success had gotten so great an advantage for its further spreading it self in those Parts of the World. For it appears by the Dedication , that this Book was not written till after the loss of that City ; it being dedicated to Pope Pius Secundus , who entred not on the Papacy , till the Turks had been about Three Years in possession of it . Abrahami Ecchellensis Historia Arabum . This Book is subjoined to his Chronicon Orientale , in Two Parts , collected out of the Arab Writers . The Authour was a Maronite of Mount Lebanus in Syria , and was employed as Professour of the Oriental Languages , in the College de Propaganda fide at Rome , from whence about the Year 1640. he was called to Paris , to assist in preparing the great Polyglott Bible for the Press , which was there publishing , and made the King's Professour of the Oriental Languages in that City . The part assigned him in this Work , was that which they had afore employ'd Sionita in , a Man of thorough Abilities to perform it ; but on some distate taken against him , they discharged him , and sent to Rome for Ecchellensis ; of whose Performance herein , a Learned Sorbonist making a Censure , truly says , Ibi peccatum est toties ac tam enormiter in apponendis vocalibus & apiculis , ut quod ibi primum inter legendum occurrerit summam sapere videatur Tyronis alicujus oscitantiam . He was indeed a Man but of little Accuracy in the Learning which he professed , and shews himself to be a very Futilous and Injudicious Writer , in most of that which he hath published . Abrahami Ecchellensis Eutychius vindicatus ; which Book is in Two Parts ; the first writ against Mr. Selden's Eutychij Patriarchae Alexandrini Ecclesiae suae Origines ; and the second against Hottinger's Historia Orientalis . The greatest skill which he shews in this Book , is in railing . It was published at Rome , A D. 1661. Forbesij Instructiones Historico - Theologicae , publish'd at Amsterdam , A. D. 1645. Fortalitium Fidei , a Book written in defence of the Christian Religion against the Jews , Mahometans , and other Infidels . The Authour was a Franciscan Frier who wrote this Book , A. D. 1459. and it was first printed at Nurenbergh A. D. 1494. and afterwards at Lyons , A. D. 1525. Golij Notae ad Alfragani Elementa Astronomica ; which are exceeding usefull for the understanding of the Geography of the East . The Book was published at Leiden , A. D. 1669. Philippi Guadagnoli Apologia pro Christiana Religione , contra Objectiones Ahmed Filij Zin Alabedin Persae Asphahensis . Of which Book I have already given an Account , in what I have written of Ahmed Ebn Zin , against whom it is written . Gentij Notae ad Musladini Saadi Rosarium Politicum ; published at Amsterdam , A. D. 1651. Groti●● de Veritate Christianae Religionis ; & Epistolae ad Gallos . Hottingeri Historia Orientalis . Of this Book there are two Editions ; the first A.D. 1651. and the second A. D. 1660. the latter is much enlarged . The Authour was Professour of the Oriental Tongues , first at Zurich in Swisserland , and afterwards at Heidelbergh ; from whence being called to be Professour at Leiden , he was while on his removal thither , unfortunately drowned in the Rhine . He was a Man of great Industry and Learning ; but having written very much within the compass of a few Years ( for he died young , ) his Books want Accuracy ; though all of them have their Use . Historia Miscella , a Roman History begun by Eutropius , continued by Paulus Diaconus , and finished by Landulphus Sagax . Johannes Andreas de Confusione Sectae Mahometanae . The Authour of this Book was formerly an Alfaki , or a Doctour of the Mahometan Law ; but in the Year 1487. being at Valentia in Spain , converted to the Christian Religion , he was received into Holy Orders , and wrote this Book in Spanish against the Religion which he forsook ; from whence it was translated into Italian , by Dominicus de Gazelu , A.D. 1540. And out of that Translation , it was published in Latin by Johannes Lauterbach , A.D. 1595. and reprinted by Voetius at Utrecht , A. D. 1656. He having throughly understood the Religion which he confutes , doth much more pertinently write against it , than many others do , that handle this Argument . Macrobij Saturnalia . Caij Plinij Secundi Naturalis Historia . Caij Plinij Caecilij Secundi Epistolae . Pocock : The Famous Professour of the Hebrew and Arabick Tongues at Oxford ; who was for Eminency of Goodness , as well as Learning , the greatest Ornament of the Age in which he lived , and God blessed him with a Long life to be usefull thereto . He was born A. D. 1604. and died at Christ-Church in Oxford in the Month of September , A D. 1691. He was for above sixty Years a constant Editor of learned and usefull Books . The first which he published contains an Edition of four of the Catholick Epistles in Syriac , i. e. the second of St. Peter , the second and third of St. John , and the Epistle of St. Jude , with Versions and Notes , which was printed at Leiden , A. D. 1630. by Vossius , to whom he presented it the year before at Oxford , on his coming thither to see that University ; and the last was his Commentary on Joel , which came forth the Year in which he died . His Specimen Historiae Arabicae , which I frequently make use of in this Tract , was published A. D. 1650. and is a most accurate and judicious Collection out of the best Arab Writers , relating to the Subject which he handles . Richardi Confutatio Legis Saracenicae . The Authour was a Dominican Frier , who in the Year 1210. went to Bagdad of purpose to study the Mahometan Religion out of their own Books in order to confute it ; and on his return published this Learned and Judicious Tract concerning it . Demetrius Cydonius translated it into Greek for the Emperour Cantacuzenus , who makes great use of it , taking thence most of that which he hath of any moment in his four Orations against the Mahometan Religion . From this Greek Version of Demetrius Cydonius , it was Translated back again into Latin by Bartholomaeus Picenus , which Translation is published with the Latin Alcoran of Bibliander , and that is all we now have of it , the Original being lost . This and Johannes Andreas's Tract de Confusione Sectae Mahometanae , are the best of any that have been formerly published by the Western Writers on this Argument , and best accord with what the Mahometans themselves teach of their Religion . Others have too much spent themselves on false Notions concerning it , for want of an exact knowledge of that which they wrote against . Roderici Toletani Historia Arabum . It contains an History of the Saracens from the Birth of Mahomet to the Year of our Lord 1150. The Authour was Arch-Bishop of Toledo in Spain , and was present at the Lateran Council , A. D. 1215. His History from the Tenth Chapter is mostly confined to the Saracens of Spain , and is but of little Credit , where he relates any thing of them out of that Country . It was published with Erpenius's Historia Saracenica at Leiden , A. D. 1625. Schekardi Tarich seu Series Regum Persarum , Tubingae , A. D. 1628. Spanhemii Iutroductio ad Historiam Sacram , Amstel . A. D. 1694. Scaliger de Emendatione Temporum , and Notae ejus ad Sphaeram Manilii . Valerius Maximus . Vaninus , a famous Atheist . He was by birth a Neapolitan , and came into France on purpose to promote the Impiety he had imbraced , of which being convicted at Tholouse , he rather chose to become a Martyr for it , than renounce it ; and therefore was publickly burnt in that City , A. D. 1619. persisting to deny the Being of a God with a wonderfull obstinacy even in those very Flames in which he perished . He wrote two Books , the first was published A. D. 1615. Entitled Aeternae Providentiae Amphitheatrum , and the other the next Year after , which is his Dialogi de admirandis Naturae , in both which he serves that Cause for the sake of which he died . English and French Authours . PUrchas's Pilgrimage . Ricaut's History of the Present State of the Ottoman Empire . Smyth's Remarks upon the Manners , Religion , and Government of the Turks . The venot's Travels . FINIS . Notes, typically marginal, from the original text Notes for div A55818-e190 * The Messias shall come and restore the Kingdom of the House of David to the ancient state of its former Dominion , and shall rebuild the Temple , and gather together the dispersed of Israel ; and then shall be re-established all the Legal Rites and Constitutions as in former times : and Sacrifices shall be offered , and the Sabbatical Years and Jubile's observed according to every Precept delivered in the Law. Maimonides in Yad Hachazekah in Tract . de Regibus & Bellis eorum , cap. 11. §. 1. ¶ Mark 15. v. 43. Luke 2. v. 38. &c. 24. v. 31. Acts 1. v. 6. From all which places compared together , it appears , that there was among the Jews , in the time of our Saviour , a general expectation of the speedy Coming of the Messias , and that their notion was of a temporal deliverance and a temporal restoration of the Kingdom of Israel to be effected by him . And this expectation was it which made the multitude so ready to join themselves to Theudas , and after to Judas of Galilee , of whom mention is made Acts 5. v. 36 , 37. and after that to an Egyptian Jew , Acts 21. v. 38. on their pretending to be the persons , from whom this deliverance was expected . (*) Josephus not only makes mention of Theudas , and Judas of Galilee , and the Egyptian , of whom we have an account in Scripture , Antiq. lib. 20. c. 2. &c. 6. but also of several others who on the same pretences found the multitude ready to join themselves unto them . Antiq. lib. 20. c. 6. & 7. & de Bello Judaico lib. 7. c. 31. As did also Barchosbas in the reign of Adrian the Roman Emperour . And what Maimonides delivers of the doctrine of the Jews concerning this matter , might give any man an handle to offer at it . For , saith he , the Messias is not to be known by Signs or Wonders ( for he is to work none ) but only by conquest . And therefore his Words are . If there ariseth a King of the House of David , who is studious of the Law , and diligent in observing the precepts of it , as was David his father ; that is , not only of the Law , which is written , but of the Oral also , and inclineth all Israel to walk therein , and repairs the breaches , and fights the battles of the Lord , this person may be presumed to be the Messias . But if he prospers in what he undertakes , and subdues all the neighbouring Nations round about him , and re-builds the sanctuary in its former place , and gathers together the dispersed of Israel , then he is for certain the Messias . Maimonides in Yad Hachazekah Tract . de Regibus & Bellis eorum , c. 11. §. 4. * Joh. c. 6. (*) Act : 6. v. 13. * All that the bitterest enemies of Christianity have ever objected against our Saviour , save a fabulous story of his Birth , amounts to no more than this , That he was a Magician , which was an invention , framed only to salve his working of Miracles ( which they could not deny ) in such a manner as to make them give no reputation or authority to the doctrines which he taught . (*) Acts 2. v. 9 , 10 , 11. * The main things which Celsus and Julian objected in their books against the Christian Religion are preserved in the Answers which Orig●n wrote to the former , and St. Cyril of Alexandria to the latter , but the books themselves are perished , as are also those of Porphyry written by him in fifteen Tomes on the same Argument ; for they being full of virulent Blasphemies , Theodosius the Emperour by a Law caused them every-where to be burnt , and destroyed ; but a great many remains and fragments of them are still preserved in the Works of Eusebius , and something of him also in St. Hierom in Praefatione ad lib. 1. Comment . in Epist . ad Galatas . Celsus lived in the second , Porphyry in the third , and Julian in the fourth Century after Christ . (*) His words of our Saviour are , that he was a wise man ( a title not given in those days but to such as were also good ) and that he was a worker of Miracles , and a teacher of Truth , lib. 18. c. 4. And of James he hath these words . These things ( i. e. the destruction of Jerusalem , and the calamities that attended it ) fell by way of just vengeance upon the Jews for James the Just , who was the Brother of Jesus called Christ , because the Jews had murdered him , being a most righteous Man. It must be acknowledged that this passage is not now extant in Josephus , but it is quoted by Eusebius in the Second Book of his Ecclesiastical History , c. 23. and also by Origen in his Second Book against Celsus , which would never have been done by them , had it not been extant in the Copies of his Works which were then in use , however it came to be omitted since . For to have falsely alledged such a testimony to the enemies of Christianity , especially to one so acute and sharp as Celsus was , would have given them too great an advantage against it . But what is still extant in Josephus , amounts to the same thing ; for speaking of his being put to death by Ananias the High-Priest , Antiq. lib. 20. c. 8. he says , That all good men were offended at it ; which sufficiently expresseth him to be a good man also . For why else should they be so concerned for him ? (*) Plinii Epist . lib. 10. Ep. 97 — Hanc fuisse summam vel culpae suae vel erroris , quod essent soliti stato die ante Lucem convenire , carménque Christo quasi De dicere secum invicem , seque Sacramento non in scelus aliquod obstringere , sed ne furta , ne latrocinia ne adulteria committerent , ne fidem fallerent , ne depositum appellati abnegarent . In like manner they were also vindicated by Serenius Granianus , Proconsul of Asia , in his Epistle to the Emperour Adrian Euseb . Hist . Ecclesiast . lib. 4. c. 8 , & 9. By Antoninus Pius in his Epistle to the Commons of Asia . Justin Martyr Apol. 2. and even by the Heathen Oracles themselves . Euseb . in vita Constantini , lib. 2. c. 50 , & 51. (*) Plato in Minoe & in primo Dialogo de Legibus . Dionysius Halicarnassaeus , lib. 1. Strabo , lib. 16. Valerius Maximus , lib. 1. c. 2. (†) Plutarchus in vita Numae & Dionysius Halicarnassaeus , lib. 1. (*) They were a sort of Mahometan Enthusiasts in the East , who followed the Light within them in the same manner as the Quakers with us , and therefore were called Batenists from the Arabic word Baten , intus . And on this Principle did all the Villainies imaginable , pretending an impulse thereto from this Light within them . (*) Alcoran , c. 3. where observe , that through all that Chapter in every place , where the French , and out of that the English Translation of the Alcoran hath Joachim , in the Original Arabic it is Amran , and from thence this Chapter in the Original is called Surato'l Amran , i. e. the Chapter of Amran . But in both these Translations it is called the Chapter of Joachim . For Mahomet mistaking the Virgin Mary to be the same with Miriam , the Sister of Moses , makes Amran to be her Father . But Ryer , the French Translator very imprudently taking upon him to correct the Impostor's blunder , puts Joachim in the place of Amran , and thereby gives us a false Version , where it is very material in order to the exposing of that Imposture to know the true . And the English Translator follows him herein . (*) Saturnal , lib. 2. c. 4. (†) Vide Chronicon Eusebii , & Origenis contra Celsum librum secundum , & Tract . ad Matthaeum 35. (*) Matt. c. 24. v. 34 : 2 Thess . 2.9 . (*) 1 Cor. 15.6 . (†) 1 Cor. 15.17 . (a) Hence Aristotle seems to have had his Doctrine of the Intelligences moving the Spheres ; and Plato that which he taught of the Stars being living Bodies . For it was the Opinion of the Ancient Chaldeans , as it is of the Sabii now , who are descended from them . That there was in each Star an Angel in the same manner as our Souls are in our Bodies , and that the Stars are animated by these Angels , and hence have all their Motion , and also that influence which they are supposed to have over this World , and for this reason was it that they worshipped them . 
A62844	----	Christianity not mysterious, or, A treatise shewing that there is nothing in the Gospel contrary to reason, nor above it and that no Christian doctrine can be properly call'd a mystery / by John Toland. Toland, John, 1670-1722. 1696 Approx. 226 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A62844 Wing T1763 ESTC R7180 12193520 ocm 12193520 55936 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62844) Transcribed from: (Early English Books Online ; image set 55936) Images scanned from microfilm: (Early English books, 1641-1700 ; 880:11) Christianity not mysterious, or, A treatise shewing that there is nothing in the Gospel contrary to reason, nor above it and that no Christian doctrine can be properly call'd a mystery / by John Toland. Toland, John, 1670-1722. The second edition enlarg'd. xxxii, 174, [1] p. Printed for Sam. Buckley ..., London : 1696. Reproduction of original in Huntington Library. Errata: p. xxxi. Table of contents: p. xxxii. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Deism. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 John Latta Sampled and proofread 2003-07 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Christianity not Mysterious : OR , A TREATISE Shewing , That there is nothing in the GOSPEL Contrary to REASON , Nor ABOVE it : And that no Christian Doctrine can be properly call'd A MYSTERY . By JOHN TOLAND . The Second Edition Enlarg'd . We need not desire a better Evidence that any Man is in the wrong , than to hear him declare against Reason , and thereby to acknowledg that Reason is against him . Archbishop Tillotson . LONDON , Printed for Sam. Buckley at the Dolphin over against St. Dunstans Church in Fleetstreet . MDCXCVI . THE PREFACE . I Believe all Men will readily allow , that none should speak with more Freedom and Assurance than he that defends or illustrates the Truth . But if we credit the History of former Time , or duly consider what passes in the present , we shall find none more backward to speak their Minds in publick than such as have Right on their side . Indeed the Goodness of their Cause and Design should fortify 'em , one would think , against all the Attacks of their Enemies ▪ Nor are there wanting frequent Examples of Persons , who with unshaken Constancy suffer'd the most disgraceful and violent things for love of the Truth . Yet if we make a just Computation , and take in the Primitive Martyrs with the Prophets and Apostles themselves , the profess'd Defenders of Truth , only for Truth 's sake , will be found to be a small handful with respect to the numerous Partizans of Error . And such is the deplorable Condition of our Age , that a Man dares not openly and directly own what he thinks of Divine Matters , tho it be never so true and beneficial , if it but very slightly differs from what is receiv'd by any Party , or that is establish'd by Law ; but he is either forc'd to keep perpetual Silence , or to propose his Sentiments to the World , by way of Paradox , under a borrow'd or fictitious Name . To mention the least part of the Inconveniences they expose themselves to , who have the Courage to act more above-board , is too melancholy a Theme , and visible enough to be lamented by all that are truly generous and vertuous . The Pravity of most Mens Dispositions , and the Ambition of particular Persons makes this Matter seem less strange in Politick and Secular Affairs ; and yet a Man may not only make new Discoveries and Improvements in Law or Physick , and in the other Arts and Sciences impunibly , but also for so doing be deservedly encourag'd and rewarded . But wonderful ! That the sacred Name of Religion which sounds nothing but Sanctity , Peace , and Integrity , should be so universally abus'd to patronize Ambition , Impiety , and Contention ! And that what is our bighest Interest perfectly to understand , should ( for Reasons afterwards to be laid open ) both be maintain'd to be obscure , and very industriously made so ! Nay , it is come to this , that Truth meets no where with stronger Opposition , than from many of those that raise the loudest Cry about it , and would be taken for no less than the only Dispensers of the Favours and Oracles of Heaven . If any has the Firmness to touch the minutest thing that brings them Gain or Credit , he 's presently pursu'd with the Hue and Cry of Heresy : And , if he values their Censures , compell'd to make honourable Amends ; or if he proves contumacious , he falls a Sacrifice , at least in his Reputation , to their implacable Hatred . Nor is he like , we may be sure , to receive fairer Quarter from the declar'd Antagonists of Religion , whose Principles , as they trample upon all Equity and Truth , so they oblige 'em to hate and molest the strenuous Assertors of these and all other Vertues . But of such depressing Considerations enough ! Notwithstanding which , I have ventur'd to publish this Discourse , designing thereby to rectify , as much as I 'm able , the narrow bigotted Tenets of the One , and the most impious Maxims of the Other . No Atheist or Infidel of any kind can justly be angry with me for measuring Swords with them , and attacking them only with the Weapons they prescribe me . The true Christian can no more be offended when he finds me imploy Reason , not to enervate or perplex , but to confirm and elucidate Revelation ; unless he is apprehensive I should render it too clear to my self , or too familiar to others , which are Absurdities no Body will own . I hope to make it appear , that the Use of Reason is not so dangerous in Religion as it is commonly represented , and that too by such as mightily extol it when it seems to favour 'em , yet vouchsafe it not a hearing when it makes against them , but oppose its own Authority to it self . These are high Privileges indeed , and the surest Means of having always the better of the Dispute that could possibly be devis'd . That the mistaken Unbeliever may not say I serve a Hypothesis in the Defence of my Faith , like some who first imagine or receive an Opinion , and then study Proofs to establish it , I solemnly declare the thing is much otherwise ; and that I hold nothing as an Article of my Religion , but what the highest Evidence forc'd me to embrace . For being educated , from my Cradle , in the grossest Superstition and Idolatry , God was pleas'd to make my own Reason , and such as made use of theirs , the happy Instruments of my Conversion . Thus I have been very early accustom'd to Examination and Enquiry , and taught not to captivate my Understanding , no more than my Senses to any Man or Society whatsoever . Now the best Method , I think , of communicating to others the Truth , is that by which a Man has learnt it himself . That the well-meaning Christian may not suspect , as it falls out very ordinarily , that I aim at more than I declare , and cunningly disguise some bad Principles under the fair Pretence of defending the true Religion ; I assure him that I write with all the Sincerity and Simplicity imaginable , being as throughly convinc'd of what I maintain , as I can be of any thing . If any good Man should after this Protestation persist to think hard of me , it must needs proceed from violent Prepossessions : for very few can be found that are not deeply engag'd in some of one sort or another , for which a due Allowance must be made . How fond are we all apt to be of what we learn'd in our Youth , as the Sight or Remembrance of the Places where we past that agreeable Time , does strangely affect us ! A Mother is more charm'd with the lisping half-form'd Words of her pratling Infant , than with the best Language , and most solid Discourses . That any Upstart , but of Yesterday , should pretend to overthrow what cost the Antients so much Time and Breath to establish , and themselves so great Pains and Charges to learn , is of hard Digestion to some . And when others are but pray'd to explain their Terms , which commonly signify nothing , or what they must be asham'd to own that would never be thought in an Error , they are uneasy , as an extravagant Merchant to examine his Accompts ; and 't is well if they can restrain their Passions . Not only a few Men , but oftentimes whole Societies , whilst they consider Things but very superficially , set such a Value upon certain Sounds , as if they were the real Essence of all Religion . To question or reject any of these , tho never so false and inconvenient , is dangerous Heterodoxy : And yet , as I hinted now , they either signify nothing , or have been invented by some leading Men to make plain things obscure , and not seldom to cover their own Ignorance . What is unpardonable , the holy Scripture is put to the Torture to countenance this Scholastick Jargon , and all the metaphysical Chimeras of its Authors . But the Weakness of the greatest part of these Prejudices is so notorious , that to mention them is sufficient Confutation : Nor shall I be otherwise mov'd with any thing of this Nature , than a prudent Man would be at the Declamations of such as have recourse to Railing when Reason fails them . As for those Gentlemen who suggest that the Credulity of Popery has frighted me to an unwarrantable Distance from it ; I have nothing to say for their Satisfaction , but that I don't envy them the cheap an●… commodious Mean they boast of , while I think Truth and Error to be the two Extreams . Religion is not to be modell'd according to our Fancies , nor to be judg'd of as it relates to our private Designs ; else there would be full as many Creeds as Persons : But how little soever our Notions agree , and let our worldly Conveniences be what they will , Religion is always the same , like God its Author , with whom there is no Variableness , nor Shadow of changing . If any should ask me whether I have so good an Opinion of my own Abilities , as to imagine that I can prove a rational Account may be given of all those jarring Doctrines , ambiguous Terms , and puzling Distinctions which have for so many Centuries sufficiently exercis'd the Learn'd of all sorts : I answer , that I don't pretend ( as the Title . Page can testify ) that we are able to explain the Terms or Doctrines of this or that Age , Council , or Nation , ( most of which are impervious Mysteries with a witness ) but the Terms and Doctrines of the Gospel . They are not the Articles of the East or West , Orthodox or Arian , Protestant or Papist , consider'd as such , that I trouble my self about , but those of Jesus Christ and his Apostles . And in managing this Argument , with every other good Action , I don't meerly rely upon my own poor Attainments , but also upon the Grace of God , who , I hope , will enable me to vindicate his reveal'd Will from the most unjust Imputations of Contradiction and Obscurity . I may probably differ in many tbings from Persons deserve●…ly eminent for their Learning , and Piety ; but that ought to be no Advantage against me if Truth is evidently for me . Since Religion is calculated for reasonable Creatures , 't is Conviction and not Authority that should bear Weight with them . A wise and good Man will judg of the Merits of a Cause consider'd only in it self , without any regard to Times , Places , or Persons . No Numbers , no Examples , no Interests can ever biass his solid Judgment , or corrupt his Integrity . He knows no Difference between Popish Infallibility , and being oblig'd blindly to acquiesce in the Decisions of fallible Protestants . And for my own part , as I would have none by false or unfair Consequences make me say what I never thought of ; so I would not be told I contradict any thing but Scripture or Reason , which , I 'm sure , agree very well together . Nor can it appear strange that I should insist upon these Terms , since I most readily submit my slef to them , and give all the World the same Right over me . I am not therefore to be put out of Countenance by venerable Names , and pompous Citations , that have no Value but such as an ugly Rust and Colour give antient Coins . God alone , and such as are in●…pir'd by him , can prescribe Injunctions relating to the World to come , whilst human Powers regulate the Affairs of this . Now , to speak more particularly concerning the following Performance , I don't expect any Deference should be paid me by the World , that spares no body ; much less am I desirous of Abettors out of Singularity : but rather if the Reasons I offer be not cogent , I shall take in good part a modest and pertinent Animadversion . And if I am not so happy in rendring things perspicuous to others , as they seem to my self , yet I have fairly aim'd at it , and spoke what I think to be Truth without Fear or Favour ; wherefore my good Intentions will need no other Apology . Some Passages in the first Section or preliminary Dissertation of Reason , which , in the former Edition , I suspected would prove a little obscure to ordinary Readers , are now rendr'd more familiar . And tho I then declar'd that the understanding of those Passages was of no Consequence to any that would reason fairly , being only inserted to prevent the foreseen Wranglings of certain Men , who study rather to protract and perplex than to terminate a Controversy ; yet I could not but readily comply at this time with the Desires of those , who wish'd 'em more clearly express'd , tho it should cost me a few Words more , whereof I shall always be as sparing as I can . I have likewise every where else endeavour'd to speak very intelligibly , and am not without hope that my Assertions do carry their own Light along with them . I have in many Places made explanatory Repetitions of difficult Words , by synonymous Terms of a more general and known Use. This Labour , I grant , is of no Benefit to Philosophers , but it is of considerable Advantage to the Vulgar , which I 'm far from neglecting , like those who in every Preface tell us they neither court nor care for them . I wonder how any can speak at this rate , especially of those whose very Business it is to serve the Vulgar , and spare them the Labour of long and painful Study , which their ordinary Occupations will not allow them . Lay-men pay for the Books and Maintenance of Church-men for this very end : but I 'm afraid some of the latter will no more believe this , than that Magistrates too are made for the People . Nor can any from this Office of the Clergy infer , that the Vulgar are implicitly to receive their Arbitrary Dictates , no more than I am to make over my Reason to him I employ to read , transcribe , or collect for me . The Learn'd will not , contrary to the Experience of their own Taste , take the Brewer's or the Baker's Word for the Goodness of Bread or Drink , tho g●…orant of their Craft . And why may not the Vulgar likewise be Judges of the true Sense of Things , tho they understand nothing of the Tongues from whence they are translated for their use ? Truth is always and every where the same ; and an unintelligible or absurd Proposition is to be never the more respected for being antient or strange , for being originally written in Latin , Greek , or Hebrew . Besides , a Divinity only intelligible to such as live by it , is , in humane Language , a Trade ; and I see not how they can be angry at the Name , that are so passionately in love with the Thing . But of this in due place . The Poor , who are not suppos'd to understand Philosophical Systems , soon apprehended the Difference between the plain convincing Instructions of Christ , and the intricate ineffectual Declamations of the Scribes . For the Jewish Rabbies , divided at that time into Stoick , Platonick , and Pythagorean Sects , &c. did by a mad Liberty of Allegory , accommodate the Scriptures to the wild Speculations of their several Masters . They made the People , who comprehended nothing of their Cabalistick Observations , believe 'em to be all profound Mysteries ; and so taught 'em Subjection to Heathenish Rites , whilst they set the Law of God at nought by their Traditions . No wonder then if the disinterested common sort , and the more ingenuous among the Rulers , did reject these nonsensical Superstitions , tho impudently father'd upon Moses , for a Religion suted to the Capacities of all , delineated , and foretold by their own Prophets . I wish no Application of this could be made , in the following Discourse , to the Case of any Christians ; much less to the purer and better sort . Whoever considers with what Eagerness and Rigour some Men press Obedience to their own Constitutions and Discipline , ( conniving in the mean while at all Nonconformity to the Divine Law ) bow strictly they enjoin the Observation of unreasonable , unscriptural Ceremonies , and the Belief of those unfathomable Explanations of what they stiffly hold themselves to be incomprehensible ; I say , who considers all this , is vehemently tempted to suspect they drive a more selfish Design than that of instructing the Ignorant , or converting the Sinner . That any should be hated , despis'd , and molested ; nay , sometimes be charitably burn'd and damn'd , for rejecting those Fooleries superadded , and in many Cases substituted to the most blessed , pure , and practicable Religion that Men could wish or enjoy , is Matter of Astonishment and Grief to such as prefer the Precepts of God to the Inventions of Men , the plain Paths of Reason to the insuperable Labyrinths of the Fathers , and true Christian Liberty to Diabolical and Antichristian Tyranny . But the common Method of teaching and supporting this Mystery of In●…quity is still more intolerable . How many voluminous Systems , infinitely more difficult than the Script●… 〈◊〉 read with great Atte●…●…y 〈◊〉 ●…t would be Master of the present ●…-logy ? What a prodigious Number of barbarous Words , ( mysterious no doubt ) what tedious and immeth●…dical Directions , what ridiculous an●… discrepant Interpretations must you patiently learn and observe , before you can begin to understand a Professor of that Faculty ? The last and easiest part of your Labour will be , to find his Sentiments in the Bible , tho the holy Penmen never thought of them , and you never read that sacred Book since you were a School-Boy . But a Distrust of your own Reason , a blind Veneration for those that liv'd before you , and a firm Resolution of adhering to all the Expositions of your Party , will do any thing . Believe only , as a sure Foundation for all your Allegories , that the Words of Scripture , tho never so equivocal and ambiguous without the Context , may signify every where whatever they can signify : And , if this be not enough , believe that every Truth is a true Sense of every Passage of Scripture ; that is , that any thing may be made of every thing : And you 'll not only find all the New Testament in the Old , and all the Old in the New ; but , I promise you , there 's no Explication , tho never so violent , tho never so contradictory or perplex'd , but you may as easily establish as admit . But I will not repeat what I have expresly written of this Matter in an Epistolary Dissertation , now lying by me , entitul'd , Systems of Divinity exploded . In the following Discourse , which is the first of three , and wherein I prove my Subject in general , the Divinity of the New Testament is taken for granted ; so that it regards only Christians immediately , and others but remotely , who are pray'd to weigh my Arguments by the said Supposition . In the next Discourse , equally concerning Christians and others , I attempt a particular and rational Explanation of the reputed Mysteries of the Gospel . And in the third , I demonstrate the Verity of Divine Revelation against Atheists , and all Enemies of reveal'd Religion . This seems to me to be the best Method ; for the Order of Nature is in your Systems of Divinity quite inverted . They prove the Authority and Perfection , before they teach the Contents of Scripture ; whereas the first is in great measure known by the last . How can any be sure that the Scripture contains all things necessary to Salvation , till he first reads it over ? Nay , how can he conclude it to be Scripture , or the Word of God , till he exactly studies it , to speak now of no other Means he must use ? This Confusion then I have carefully avoided ; for I prove first , that the true Religion must necessarily be reasonable and intelligible . Next I shew , that these requisite Conditions are found in Christianity . But seeing a Man of good Parts and Knowledg may easily frame a clear and coherent System , I demonstrate , Thirdly , that the Christian Religion was not form'd after such a manner , but was divinely reveal'd from Heaven . These three Subjects I handle in as many Books ; whereof , as I said before , the following Discourse is the first . Before I finish , I must take notice of those Gentlemen who love to call Names in Religion : for what are all Party-Distinctions , but , according to them , so many sorts of Hereticks , or Schismaticks , or worse ? But I assure them , that I am neither of Paul , nor of Cephas , nor of Apollos , but of the Lord Jesus Christ alone , who is the Author and Finisher of my Faith. I have as much Right to have others cal'd after my Name , as they to give me a Denomination , and that is no Right at all . I say not this to prevent being invidiously represented , according to a very common Artifice , under the Notion of any Sect in the World that is justly or unjustly hated by others . This would be a poor Consideration indeed ! but it is my settl'd Judgment , that the thing is unlawful in it self to a good Christian. Leaving others nevertheless their Liberty in this Point , it must , at least , be granted inconvenient : for if you go under the Name of a Lutheran , for instance , tho you agree with those of your Communion but in the main Articles , yet their Adversaries will not fail , upon occasion , to charge you with those other Matters wherein you dissent : And should you then declare your Judgment , the rest of the Lutherans will not only be much offended , but be apt also to call your Sincerity in question about every thing besides ; which is the known Temper of most Sects . The only religious Title therefore that I shall ever own , for my part , is that most glorious one of being a Christian. A Word or two more I must add in answer to the Malice or Mistake of some , who will needs have it that I 'm a declar'd Enemy to all Church-men , and consequently ( say they ) to all Religion , because I make 'em the sole Contrivers of those inconceivable or mysterious Doctrines , which I also maintain are as advantageous to themselves , as they are prejudicial to the Laity . Indeed there are those , who , easily overlooking all Contempt of the true Religion , are very ready to treat'em as pernicious Hereticks , or unsufferable Atheists , that shew the least Dislike of what are acknowledg'd Additions to Christianity , whatever Convenience or Necessity may be pretended for their Establishment . If any such understand by Religion the mysterious Part of it , then truly it will be no hard matter to prove me as little favourable to this Religion , as I 'm far from making any Apologies for my self to the Professors of it . As for charging Church-men with being the Authors and Introducers of the Christian Mysteries , they must be my Enemies for telling the Truth , who are displeas'd at it : for there is no matter of Fact more evident from every Page both of the Civil , and Ecclesiastick Histories . Nor had the Laity ever any hand in that Business , otherwise than as confirming by Legal Sanctions what they were first perswaded to by the preaching of their Priests ; as they do now sometimes , at their Sollicitation , imprison excommunicated , and prosecute erroneous Persons , after the Excommunication is first pronounc'd , and the Heresy decreed or declar'd by the Clergy . Now as all Church-men are not in their Opinions for these Practices , so I see no better Reason they have to be angry with any Body for writing against them that are , than a good Prince can pretend for punishing the Historian of a Tyrant's Vices , only because the Tyrant had been likewise a Prince . To all corrupt Clergy-men therefore , who make a meer Trade of Religion , and build an unjust Authority upon the abus'd Consciences of the Laity , I 'm a profest Adversary ; as I hope every good and wise Man already is , or will be . But as I shall always remain a hearty Friend to pure and genuine Religion , so I shall preserve the highest Veneration for the sincere Teachers thereof , than whom there is not a more useful Order of Men , and without whom there could not be any happy Society or well constituted Government in this World , to speak nothing of their Relation to the World to come , nor of the double Esteem which they deserve for keeping Proof against the general Infection of their Profession . But I have no Apprehensions from the sincere ; and if the designing Party discover their Concern by their Displeasure , it may well serve for a Mark to distinguish them , but will not be thought an Injury by me . ERRATA . PAg. 20. l. antepen . f. any r. an . P. 122. l. 9. r. last Chapter . P. 156. l. ult . r. puris . P. 166. l. 22. r. Decrees . The CONTENTS .   Page THE State of the Question . 1 Sect. I. Of Reason . 7 Ch. 1. What Reason is not . 8 2. Wherein Reason consists . 11 3. Of the Means of Information . 16 4. Of the Ground of Perswasion . 18 Sect. II. That the Doctrines of the Gospel are not contrary to Reason . 25 Ch. 1. The Absurdities and Effects of admitting any real or seeming Contradictions in Religion . 26 2. Of the Authority of Revelation , as it r●…gards this Controversy . 38 3. That by Christianity was intended a Rational and Intelligible Religion , prov'd from th●… Miracles , Method , and Stile of the New Testament . 46 4. Objections answer'd , drawn from the Pravity of Humane Reason . 56 Sect. III. That there is nothing Mysterious , or above Reason in the Gospel . 66 Ch. 1. The History and Signification of Mystery , in the Writings of the Gentiles . 67 2. That nothing ought to be call'd a Mystery , because we have not an adequate Idea of all its Properties , nor any at all of its Essence . 74 3. The Signification of the word Mystery , in the New Testament , and the Writings of the most antient Christians . 88 4. Objections brought from particular Texts of Scripture , and from the Nature of Fait●… , answer'd . 120 5. Objections , drawn from the Consideration of MIRACLES , answer'd . 144 6. When , why , and by whom were Mysteries brought into Christianity . 151 The CONCLUSION . 170 CHRISTIANITY not Mysterious , &c. The State of the Question . N o 1. THERE is nothing that Men make a greater Noise about , in our Time especially , than what they generally profess least of all to understand . It may be easily concluded , I mean the Mysteries of the Christian Religion . The Divines , whose peculiar Province it is to explain them to others , almost unanimously own their Ignorance concerning them . They gravely tell us , we must adore what we cannot comprehend : And yet some of 'em press their dubious Comments upon the rest of Mankind with more Assurance and Heat , than could be tolerably justify'd , tho we should grant them to be absolutely infallible . The worst on 't is , they are not all of a Mind . If you be Orthodox to those , you are a Heretick to these . He that sides with a Party is adjudg'd to Hell by the Rest ; and if he declares for none , he receives no milder Sentence from all . 2. Some of 'em say the Mysteries of the Gospel are to be understood only in the Sense of the Antient Fathers . But that is so multifarious , and inconsistent with it self , as to make it impossible for any Body to believe so many Contradictions at once . They themselves did caution their Readers from leaning upon their Authority , without the Evidence of Reason : And thought as little of becoming a Rule of Faith to their Posterity , as we do to ours . Moreover , as all the Fathers were not Authors , so we cannot properly be said to have their genuine Sense . The Works of those that have written are wonderfully corrupted and adulterated , or not entirely extant : And if they were , their Meaning is much more obscure , and subject to Controversy , than that of the Scripture . 3. Others tell us we must be of the Mind of some particular Doctors , pronounc'd Orthodox by the Authority of the Church . But as we are not a whit satisfy'd with any Authority of that Nature , so we see these same particular Doctors could no more agree than the whole Herd of the Fathers ; but tragically declaim'd against one another's Practices and Errors : That they were as injudicious , violent , and factious as other Men : That they were for the greatest part very credulous and superstitious in Religion , as well as pitifully ignorant and superficial in the minutest Punctilios of Literature . In a word , that they were of the same Nature and Make with our selves ; and that we know of no Privilege above us bestow'd upon them by Heaven , except Priority of Birth , if that be one , as it 's likely few will allow . 4. Some give a decisive Voice in the Unravelling of Mysteries , and the Interpretation of Scripture , to a General Council ; and others to one Man whom they hold to be the Head of the Church Universal upon Earth , and the infallible Judg of all Controversies . But we do not think such Councils possible , nor ( if they were ) to be of more Weight than the Fathers ; for they consist of such , and others as obnoxious altogether to Mistakes and Passions : And besides , we cannot have Recourse , as to a standing Rule , for the Solution of our Difficulties , to a wonder by God's Mercy now more rarely seen than the secular Games of old . As for the one Judg of all Controversies , we suppose none but such as are strongly prepossess'd by Interest or Educat●…on can in good earnest digest those chimerical supreme Headships , and Monsters of Infallibility . We read no where in the Bible of such delegate Judges appointed by Christ to supply his Office : And Reason manifestly proclaims them frontless Usurpers . Nor is their Power finally distinguish'd from that of Councils to this Hour , by the miserable Admirers of both . 5. They come nearest the thing who affirm , that we are to keep to what the Scriptures determine about these Matters : and there is nothing more true , if rightly understood . But ordinarily 't is an equivocal Way of speaking , and nothing less than the proper Meaning of it is intended by many of those that use it : For they make the Scriptures speak either according to some spurious Philosophy , or they conform them right or wrong to the bulky Systems and Formularies of their several Communions . 6. Some will have us always believé what the literal Sense imports , with little or no Consideration for Reason , which they reject as not fit to be employ'd about the reveal'd Part of Religion . Others assert , that we may use Reason as the Instrument , but not the Rule of our Belief . The first contend , some Mysteries may be , or at least seem to be contrary to Reason , and yet be receiv'd by Faith. The second , that no Mystery is contrary to Reason , but that all are above it . Both of 'em from different Principles agree , that several Doctrines of the New Testament belong no farther to the Enquiries of Reason than to prove 'em divinely reveal'd , and that they are properly Mysteries still . 7. On the contrary , we hold that Reason is the only Foundation of all Certitude ; and that nothing reveal'd , whether as to its Manner or Existence , is more exempted from its Disquisitions , than the ordinary Phenomena of Nature . Wherefore , we likewise maintain , according to the Title of this Discourse , that there is nothing in the Gospel contrary to Reason , nor above it ; and that no Christian Doctrine can be properly call'd a Mystery . SECTION I. Of REASON . 1. THE State of the Question being thus fairly laid , our next business is to proceed to the Proof thereof . But as the distinct and brief Explanation of the Terms is of indispensable use in discussing all Controversies ; so an easy and natural Method is not less pleasing than profitable . It happily falls out that the Terms of the present Question are dispos'd according to the Order I design to observe ; which is , First , to shew what is meant by Reason , and its Properties : Then to prove there 's no Doctrine of the Gospel contrary to Reason : After that , to evince that neither is there any of them above Reason ; and by consequence , that none is a Mystery . CHAP. I. What REASON is not . 2. TO begin with the first , viz. Reason . It appears to me very odd , that Men should need Definitions and Explanations of that whereby they define and explain all other things : Or that they cannot agree about what they all pretend , in some measure at least , to possess ; and is the only Privilege they claim over Brutes and Inanimates . But we find by Experience , that the word Reason is become as equivocal and ambiguous as any other ; though all that are not tickl'd with the Vanity of Singularity , or Itch of Dispute , are at bottom agreed about the Thing . I 'll handle it here with what Brevity I can . 3. They are mistaken who take the Soul , abstractedly consider'd , for Reason : For as the general Idea of Gold is not a Guinea , but a piece determin'd to a particular Stamp and Value ; so not the Soul it self , but the Soul acti●…g in a certain and peculiar Manner , is Reason . They err likewise , who affirm Reason to be that Order , Report , or Relation which is naturally between all things : For not this , but the Thoughts which the Soul forms of things according to it , may properly claim that Title . They speed no better who call their own Inclinations , or the Authority of others , by that Name . But it will better appear what it is from the following Considerations . 4. Every one experiences in himself a Power or Faculty of forming various Ideas or Perceptions of Things : Of affirming or denying , according as he sees them to agree or disagree : And so of loving and desiring what seems good unto him ; and of hating and avoiding what he thinks evil . The right Use of all these Faculties is what we call Common Sense , or Reason in general . But the bare Act of receiving Ideas into the Mind , whether by the Intromission of the Senses , as Colours , Figures , Sounds , Smells , &c. or whether those Ideas be the simple Operations of the Soul about what it thus gets from without , as meer Consciousness for Example , Knowing , Affirming , or Denying , without any farther Considerations : This bare Act , I say , of receiving such Ideas into the M●…nd , is not strictly Reason , because the Soul herein is purely passive . When a proper Object is conveniently presented to the Eye , Ear , or any other Sense rightly dispos'd , it necessarily makes those Impressions which the Mind at the sam●… time cannot refuse to lodg . And we find it can as little forbear being conscious of its own Thoughts or Operation●… concerning this Object : Thus when my Eyes are sound and open , as at this time , I have not only an Idea of the Picture that is before me , but I likewise know , I perceive , and affirm that I see it , I consider it , it pleases me , I wish it were mine : And thus I form , or rather after this manner I have first form●…d , the Ideas of Knowing , Perceiving , Affirming , Denying , Considering , Willing , Desiring , and the Ideas of all the other Operations of the Mind , which are thus occasion'd by the Antecedent Impressions of sensible Objects . 5. By the word IDEA which I make so much use of here , and shall more frequently in the following Discourse , I understand the immediate Object of the Mind when it thinks , or any Thought that the Mind imploys about any thing , whether such a Thought be the Image or Representation of a Body , as is the Idea of a Tree ; or whether it be some Sensation occasion'd by any Body , such as are the Ideas of Cold and Heat , of Smells and Tastes ; or whether , lastly , it be a meerly intellectual or abstracted Thought , such as are the Ideas of God and created Spirits , of Arguing , of Suspension , of Thinking in general , or the like . CHAP. II. Wherein REASON consists . 6. BUT altho these simple and distinct Ideas , thus laid up in the great Repository of the Understanding , Be not , as was observ'd , what we call strictly Reason , yet they are the sole Matter and Foundation of all our Reasoning : For the Mind does upon occasion compare them together , compound them into complex Ideas , and enlarge , contract , or separate them , as it discovers their Circumstances capable or not . So that all our Knowledg is , in effect , nothing else but the Perception of the Agreement or Disagreement of our Ideas in a greater or lesser Number , whereinsoever this Agreement or Disagreement may consist . And because this Perception is immediate or mediate , our Knowledg is twofold . 7. First , When the Mind , without the Assistance of any other Idea , immediately perceives the Agreement or Disagreement of two or more Ideas , as that Two and Two is Four , that Red is not Blew ; it cannot be call'd Reason , tho it be the highest Degree of Evidence : For here 's no need of Discourse or Probation , Self-evidence excluding all manner of Doubt and Darkness . Propositions so clear of themselves as to want no Proofs , their Terms being once understood , are commonly known by the Names of Axioms and Maxims . And it is visible that their Number is indefinite , and not confin'd only to two or three abstracted Propositions made ( as all Axioms are ) from the Observation of particular Instances ; as , that the Whole is greater than any Part , that Nothing can have no Properties . 8. But , Secondly , when the Mind cannot immediately perceive the Agreement or Disagreement of any Ideas , because they cannot be brought near enough together , and so compar'd , it applies one or more intermediate Ideas to discover it : as , when by the successive Application of a Line to two distant Houses , I find how far they agree or disagree in Length , which I could not effect with my Eye . Thus from the Force of the Air , and the Room it takes up , I know it has Solidity and Extension ; and that therefore it is as much a Body ( tho I cannot see it ) as Wood , or Stone , with which it agrees in the said Properties . Here Solidity and Extension are the Line by which I find Air and Body are equal , or that Air is a Body ; because Solidity and Extension agree to both . We prove the least imaginable Particle of Matter divisible , by shewing all Bodies to be divisible ; because every Particle of Matter is likewise a Body : and after the like manner , is the Mortality of all living Bodies inferr'd from their Divisibility . This Method of Knowledg is properly call'd Reason or Demonstration , ( as the former Self-evidence or Intuition ) ; and it may be defin'd , That Faculty of the Soul which discovers the Certainty of any thing dubious or obscure , by comparing it with something evidently known . 9. From this Definition it is plain , that the intermediate Idea can be no Proof where its Agreement with both the Ideas of the Question is not evident ; and that if more than one Idea be necessary to make it appear , the same Evidence is requir'd in each of them . For if the Connection of all the Parts of a Demonstration were not indubitable , we could never be certain of the Inference or Conclusion whereby we join the two Extreams : So tho Self-evidence excludes Reason , yet all Demonstration becomes at length self-evident . It is yet plainer , that when we have no Notions or Ideas of a thing , we cannot reason about it at all ; and where we have Ideas , if intermediate ones , to shew their constant and necessary Agreement or Disagreement , fail us , we can never go beyond Probability . Tho we have an Idea of inhabited , and an Idea of the Moon , yet we have no intermediate Idea to shew such a necessary Connection between them , as to make us certainly conclude that this Planet is inhabited , however likely it may seem . Now , since PROBABILITY is not KNOWLEDG , I banish all HYPOTHESES from my PHILOSOPHY ; because if I admit never so many , yet my knowledg is not a jot increas'd : for no evident Connection appearing between my Ideas , I may possibly take the wrong side of the Question to be the right , which is equal to knowing nothing of the Matter . When I have arriv'd at Knowledg , I enjoy all the Satisfaction that attends it ; where I have only Probability , there I suspend my Judgment , or , if it be worth the Pains , I search after Certainty . CHAP. III. Of the Means of INFORMATION . 10. BUT besides these Properties of Reason which we have explain'd , we are yet most carefully to distinguish in it the Means of Information , from the Ground of Persivasion : for the Neglect of this easy Distinction has thrown Men into infinite Mistakes , as I shall prove before I have done . The Means of Information I call those Ways whereby any thing comes barely to our Knowledg , without necessarily commanding our Assent . By the Ground of Perswasion , I understand that Rule by which we judg of all Truth , and which irresistibly convinces the Mind . The Means of Information are EXPERIENCE and AUTHORITY : Experience ( as you may see N o 4. ) is either external , which furnishes us with the Ideas of sensible Objects ; or internal , which helps us to the Ideas of the Operations of our own Minds . This is the common Stock of all our Knowledg ; nor can we possibly have Ideas any other way without new Organs or Faculties . 11. Authority , abusively so call'd , as if all its Informations were to be receiv'd without Examen , is either Humane or Divine : Humane Authority is call'd also Moral Certitude ; as when I believe an intelligible Relation made by my Friend , because I have no Reason to suspect his Veracity , nor he any Interest to deceive me . Thus all possible Matters of Fact , duly attested by coevous Persons as known to them , and successively related by others of different Times , Nations , or Interests , who could neither be impos'd upon themselves , nor be justly suspected of combining together to deceive others , ought to be receiv'd by us for as certain and indubitable as if we had seen them with our own Eyes , or heard them with our own Ears . By this means it is , I believe there was such a City as Carthage , such a Reformer as Luther , and that there is such a Kingdom as Poland . When all these Rules concur in any Matter of Fact , I take it then for Demonstration , which is nothing else but Irresistible Evidence from proper Proofs : But where any of these Conditions are wanting , the thing is uncertain , or , at best , but probable , which , with me , are not very different . 12. The Authority of God , or Divine Revelation , is the Manifestation of Truth by Truth it self , to whom it is impossible to lie : Whereof at large in Ch. 2. of the following Section . Nothing in Nature can come to our Knowledg but by some of these four means , viz. The Experience of the Senses , the Experience of the Mind , Humane and Divine Revelation . CHAP. IV. Of the Ground of PERSWASION . 13. NOW , as we are extreamly subject to Deception , we may , without some infallible Rule , often take a questionable Proposition for an Axiom , Old Wives Fables for Moral Certitude , and Humane Impostures for Divine Revelation . This infallible Rule , or Ground of all right Perswasion , is Evidence ; and it consists in the exact Conformity of our Ideas or Thoughts with their Objects , or the Things we think upon . For as we have only Ideas in us , and not the Things themselves , 't is by those we must form a Judgment of these . 14. Ideas therefore being Representative Beings , their Evidence naturally consists in the Property they have of truly representing their Objects . Not that I think every Idea has a perfect Pattern to represent , as the Ideas of Length and Motion in my Mind are like the Length and Motion of the Pen I handle ; for some Ideas are but the Result of certain Powers in the Particles of Bodies to OCCASION particular Sensations in us ; as the Sweetness of Sugar and the Cold of Ice , are no more inherent in them than Pain in the Knife that cuts me , or Sickness in the Fruit that surfeits me . But tho such occasional Ideas have no Existence out of our Imagination , yet the Pleasure , Pain , and other Qualities they excite , shew us the Good or Harm their Subjects may do us ; which renders the Knowledg of them as useful as that of the Properties which really exist in the Things themselves . Without the Heat and Light of Fire , what should its Figure and Quantity serve for ? And what sets a Price upon Amber-greece , but the Perfume ? The Reason then why I believe the Idea of a Rose to be evident , is the true Representation it gives me of that Flower . I know it is true , because the Rose must contain all the Properties which its Idea exhibits , either really , as the Bulk and Form , or occasionally , as the Colour , Taste and Smell . And I cannot doubt of this , because the Properties must belong to the exemplary Cause , or to Nothing , or be the Figments of my own Brain : But Nothing can have no Properties ; and I cannot make one single Idea at my Pleasure , nor avoid receiving Ideas when Objects work on my Senses : Therefore I conclude the Properties of the Rose are not the Creatures of my Fancy , but belong to the exemplary Cause , that is , the Object . 15. The Evidence of the Ideas of the Operations of the Mind , is infallible as that of our own Being ; and ●…f by any Impossibility we should call the latter in question , 't would but serve to give us the greater Assurance of it : For besides the unavoidable Supposition of our Existence in this very Proposition , I doubt if I am ; so it is clear , that whatever doubts must needs be as much something as what affirms , and this something I call my self . Let us now but strictly require this Evidence in all the Agreements and Disagreements of our Ideas in things meerly speculative , and as far as we can in Matters of common Practice , ( for these must of necessity sometimes admit Probability to supply the Defect of Demonstration ) ; and we may without a lazy Reliance upon Authority , or a sceptical Progress to Infinity , successfully trace the Truth , and bring it to view the Light from those subterraneous Caverns where it is suppos'd to lie conceal'd . It is impossible for us to err as long as we take Evidence for our Guide ; and we never mistake , but when we wander from it by abusing our Liberty , in denying that of any thing which belongs to it , or attributing to it what we do not see in its Idea . This is the primary and universal Origin of all our Errors . 16. But God the wife Creator of all , ( ever to be nam'd and thought upon with Reverence ) who has enabl'd us to perceive Things , and form Judgments of them , has also endu'd us with the Power of suspending our Judgments about whatever is uncertain , and of never assenting but to clear Perceptions . He is so far from putting us upon any Necessity of erring , that as he has thus privileg'd us on the one hand with a Faculty of guarding our selves against Prepossession , or Precipitation , by placing our Liberty only in what is indifferent , or dubious and obscure ; so he provides on the other hand , that we should discern and embrace the Truth , by taking it out of our Power to dissent from an evident Proposition . We must necessarily believe , that it is impossible the same thing should be and not be at once : Nor can all the World perswade us to doubt of it . But we need not admit that there 's no Void in Nature , or that the Earth absolves an annual Course about the Sun , till we get Demonstrations to that Effect . 17. If People precipitate their Assent , either because they find the Search of Truth attended with more Difficulties than they are willing to run through , or because they would not seem to be ignorant of anything , this is their fault . Wherefore let us attribute all our false Notions to our own Anticipation and Inattention : Let us confess our Destruction to be of our selves ; and cheerfully thank our kind Disposer , who has put us under a Law of bowing before the Light and Majesty of Evidence . And truly if we might doubt of any thing that is clear , or be deceiv'd by distinct Conceptions , there could be nothing certain : Neither Conscience , nor God himself , should be regarded : No Society or Government could subsist . But it is as true , that if we could not suspend our Assent to dubious or obscure Propositions , Almighty Goodness ( which is impossible ) should be the real Cause of all our Errors . 18. If it should be ask'd , why Assent is deny'd to true Propositions , since Evidence necessarily requires it ? I answer , 't is because they are not made evident : For Perspicuity and Obscurity are relative Terms , and what is either to me may be the quite contrary to another . If Things be deliver'd in Words not understood by the Hearer , nor demonstrated to agree with other Truths already very clear , or now so made to him , he cannot conceive'em . Likewise if the Order of Nature and due Simplicity be not observ'd , he cannot see them evidently true or false ; and so suspends his Judgment , ( if no Affection sways him ) where another , it may be , receives perfect Satisfaction . Hence it is that we frequently , with Indignation and Wonder , attribute that to the Stupidity and Obstinacy of others , which is the Fruit of our own confus'd Ratiocination , sor want of having throughly digested our Thoughts ; or by affecting ambiguous Expressions , and using such as the other has no Ideas to at all , or different ones from ours . SECT . II. That the Doctrines of the Gospel are not contrary to Reason . 1. AFter having said so much of Reason , I need not operosely shew what it is to be contrary to it ; for I take it to be very intelligible from the precedent Section , that what is evidently repugnant to clear and distinct Ideas , or to our common Notions , is contrary to Reason : I go on therefore to prove , that the Doctrines of the Gospel , if it be the Word of God , cannot be so . But if it be objected , that very few maintain they are : I reply , that no Christian I know of now ( for we shall not disturb the Ashes of the Dead ) expresly says Reason and the Gospel are contrary to one another . But , which returns to the same , very many affirm , that tho the Doctrines of the latter cannot in themselves be contradictory to the Principles of the former , as proceeding both from God ; yet , that according to our Conceptions of them , they may seem directly to clash : And that tho we cannot reconcile them by reason of our corrupt and limited Understandings ; yet that from the Authority of Divine Revelation , we are bound to believe and acquiesce in them ; o●… , as the Fathers taught 'em to speak , to adore what we cannot comprehend . CHAP. I. The Absurdity and Effects of admitting any real or seeming Contradictions in RELIGION . 2. THIS famous and admirable Doctrine is the undoubted Source of all the Absurdities that ever were seriously vented among Christiens . Without the Pretence of it , we should never hear of the Transubstantiation , and other ridiculous Fables of the Church of Rome ; nor of any of the Eastern Ordures , almost all receiv'd into this Western Sink : Nor should we be ever banter'd with the Lutheran Impanation , or the Ubiquity it has produc'd , as one Monster ordinarily begets another . And tho the Socinians disown this Practice , I am mistaken if either they or the Arians can make their Notions of a dignifi'd and Creature-God capable of Divine Worship , appear more reasonable than the Extravagancies of other Sects touching the Article of the Trinity . 3. In short , this Doctrine is the known Refuge of some Men , when they are at a loss in explaining any Passage of the Word of God. Lest they should appear to others less knowing than they would be thought , they make nothing of fathering that upon the secret Counsels of the Almighty , or the Nature of the Thing , which is , it may be , the Effect of Inaccurate Reasoning , Unskilfulness in the Tongues , or Ignorance of History . But more commonly it is the Consequence of early Impressions , which they dare seldom afterwards correct by more free and riper Thoughts : So desiring to be Teachers of the Law , and understan●…ing neither what they say , nor those things which they affirm , they obtrude upon us for Doctrines the Commandments of Men. And truly well they may ; for if we once admit this Principle , I know not what we can deny that is to●…d us in the Name of the Lord. This Doctrine , I must remark it too , does highly concern us of the Laity ; for however it came to be first establish'd , the Clergy ( always excepting such as deserve it ) have not been since wanting to themselves , but improv'd it so far as not only to make the plainest , but the most trifling things in the World mysterious , that we might constantly depend upon them for the Explication . And nevertheless , they must not , if they could , explain them to us , without ruining their own Design , let them never so fairly pretend it . But , overlooking all Observations proper for this Place , let us enter upon the immediate Examen of the Opinion it self . 4. The first thing I shall insist upon is , that if any Doctrine of the New Testament be contrary to Reason , we have no manner of Idea of it . To say , for instance , that a Ball is white and black at once , is to say just nothing ; for these Colours are so incompatible in the same Subject , as to exclude all Possibility of a real positive Idea or Conception . So to say , as the Papists , that Children dying before Baptism are damn'd without Pain , signifies nothing at all : For if they be intelligent Creatures in the other World , to be eternally excluded God's Presence , and the Society of the Blessed , must prove ineffable Torment to them : But if they think they have no Understanding , then they are not capable of Damnation in their Sense ; and so they should not say they are in Limbo-Dungeon , but that either they had no Souls , or were annihilated ; which ( had it been true , as they can never shew ) would be reasonable enough , and easily conceiv'd . Now if we have no Ideas of a thing , it is certainly but lost Labour for us to trouble our selves about it : For what I don't conceive , can no more give me right Notions of God , or influence my Actions , than a Prayer deliver'd in an unknown Tongue can excite my Devotion : If the Trumpet gives an uncertain Sound , who shall prepare himself to the Battel ? And except Words easy to be understood be utter'd , how shall it be known what is spok●… ? Syllables , tho never so well put together , if they have not Ideas fix'd to them , are but Words spoken in the Air ; and cannot be the Ground of a reasonable Service , or Worship . 5. If any should think to evade the Difficulty by saying , that the Ideas of certain Doctrines may be contrary indeed to common Notions , yet consistent with themselves , and I know not what supra-intellectual Truths , he 's but just where he was . But supposing a little that the thing were so ; it still follows , that none can understand these Doctrines except their Perceptions be communicated to him in an extraordinary manner , as by new Powers and Organs . And then too , others cannot be edifi'd by what is discours'd of 'em , unless they enjoy the same Favour . So that if I would go preach the Gospel to the Wild Indians , I must expect the Ideas of my Words should be , I know not how , infus'd into their Souls in order to apprehend me : and according to this Hypothesis , they could no more , without a Miracle , understand my Speech than the chirping of Birds ; and if they knew not the Meaning of my Voice , I should even to them be a B●…rbarian , notwithstanding I spoke Mysteries in the Spirit . But what do they mean by consisting with themselves , yet not with our common Notions ? Four may be call'd Five in Heaven ; but so the Name only is chang'd , the Thing remains still the same . And since we cannot in this World know any thing but by our common Notions , how shall we be sure of this pretended Consistency between our present seeming Contradictions , and the Theology of the World to come ? For as 't is by Reason we arrive at the Certainty of God's own Existence , so we cannot otherwise discern his Revelations but by their Conformity with our natural Notices of him , which is in so many words , to agree with our common Notions . 6. The next thing I shall remark is , That those , who stick not to say they could believe a downright Contradiction to Reason , did they find it contain'd in the Scripture , do justify all Absurdities whatsoever ; and , by opposing one Light to another , undeniably make God the Author of all Incertitude . The very Supposition , that Reason might authorize one thing , and the Spirit of God another , throws us into inevitable Scepticism ; for we shall be at a perpetual Uncertainty which to obey : Nay , we can never be sure which is which . For the Proof of the Divinity of Scripture depending upon Reason , if the clear Light of the one might be any way contradicted , how shall we be convinc'd of the Infallibility of the other ? Reason may err in this Point as well as in any thing else ; and we have no particular Promise it shall not , no more than the Papists that their Senses may not deceive them in every thing as well as in Transubstantiation . To say it bears witness to it self , is equally to establish the Alcoran or the Poran . And 't were a notable Argument to tell a Heathen , that the Church has declar'd it , when all Societies will say as much for themselves , if we take their word for it . Besides , it may be , he would ask whence the Church had Authority to decide this Matter ? And if it should be answer'd from the Scripture , a thousand to one but he would divert himself with this Circle . You must believe that the Scripture is Divine , because the Church has so determin'd it , and the Church has this deciding Authority from the Scripture . 'T is doubted if this Power of the Church can be prov'd from the Passages alledg'd to that purpose ; but the Church it self ( a Party concern'd ) affirms it . Hey-day ! are not these eternal Rounds very exquisite Inventions to giddy and entangle the Unthinking and the Weak ? 7. But if we believe the Scripture to be Divine , not upon its own bare Assertion , but from a real Testimony consisting in the Evidence of the things contain'd therein ; from undoubted Effects , and not from Words and Letters ; what is this but to prove it by Reason ? It has in it self , I grant , the brightest Characters of Divinity : But 't is Reason finds them out , examines them , and by its Principles approves and pronounces them sufficient ; which orderly begets in us an Acquiescence of Faith or Perswasion . Now if Particulars be thus severely sifted ; if not only the Doctrine of Christ and his Apostles be consider'd , but also their Lives , Predictions , Miracles , and Deaths ; surely all this Labour would be in vain , might we upon any account dispense with Contradictions . O! blessed and commodious System , that dischargest at one stroak those troublesome Remarks about History , Language , figurative and literal Senses , Scope of the Writer , Circumstances , and other Helps of Interpretation ! We judg of a Man's Wisdom and Learning by his Actions , and his Discourses ; but God , who we are assur'd has not left himself without a Witness , must have no Privileges above the maddest Enthusiast , or the Devil himself , at this rate . 8. But a Veneration for the very Words of God will be pretended : This we are pleas'd with ; for we know that God is not a Man that he should lie . But the Question is not about the Words , but their Sense , which must be ever worthy of their Author , and therefore according to the Genius of all Speech , figuratively interpreted , when occasion requires it . Otherwise , under pretence of Faith in the Word of God , the highest Follies and Blasphemies may be deduc'd from the Letter of Scripture ; as , that God is subject to Passions , is the Author of Sin , that Christ is a Rock , was actually guilty of and defil'd with our Transgressions , that we are Worms or Sheep , and no Men. And if a Figure be admitted in these Passages , why not , I pray , in all Expressions of the like Nature , when there appears an equal Necessity for it ? 9. It may be demanded why I have so long insisted upon this Article , since that none expresly makes Scripture and Reason contradictory , was acknowledg'd before ? But in the same place mention is made of some who hold , that they may seem directly to clash ; and that tho we cannot reconcile them together , yet that we are bound to acquiesce in the Decisions of the former . A seeming Contradiction is to us as much as a real one ; and our Respect for the Scripture does not require us to grant any such in it , but rather to conclude , that we are ignorant of the right Meaning when a Difficulty occurs ; and so to suspend our Judgment concerning it , till with sutable Helps and Industry we discover the Truth . As for acquiescing in what a Man understands not , or cannot reconcile to his Reason , they know best the fruits of it that practise it . For my part , I 'm a Stranger to it , and cannot reconcile my self to such a Principle . On the contrary , I am pretty sure he pretends in vain to convince the Judgment , who explains not the Nature of the Thing . A Man may give his verbal Assent to he knows not what , out of Fear , Superstition , Indifference , Interest , and the like feeble and unfair Motives : but as long as he conceives not what he believes , he cannot sincerely acquiesce in it , and remains depriv'd of all solid Satisfaction . He is constantly perplex'd with Scruples not to be remov'd by his implicite Faith ; and so is ready to be shaken , and carry'd away with every wind of Doctrine . I will believe because I will believe , that is , because I 'm in the Humour so to do , is the top of his Apology . Such are unreasonable Men , walking after the Vanity of their Minds , having their Understandings darken'd , being Strangers to the Life of God through the Ignorance that is in them , because of the Hardness of their Hearts . But he that comprehends a thing , is as sure of it as if he were himself the Author . He can never be brought to suspect his Profession ; and , if he be honest , will always render a pertinent account of it to others . 10. The natural Result of what has been said is , That to believe the Divinity of Scripture , or the Sense of any Passage thereof , without rational Proofs , and an evident Consistency , is a blameable Credulity , and a temerarious Opinion , ordinarily grounded upon an ignorant and wilful Disposition , but more generally maintain'd out of a gainful Prospect . For we frequently embrace certain Doctrines not from any convincing Evidence in them , but because they serve our Designs better than the Truth ; and because other Contradictions we are not willing to quit , are better defended by their means . CHAP. II. Of the Authority of REVELATION , as it regards this Controversy . 11. AGainst all that we have been establishing in this Section , the Authority of Revelation will be alledg'd with great shew , as if without a Right of silencing or extingu shing REASON , it were altogether useless and impertinent . But if the Distinction I made in the precedent Section , N. 9. be well consider'd , the Weakness of the present Objection will quickly appear , and this Controversy be better understood hereaster . There I said REVELATION was not a necessitating Motive of Assent , but a Mean of Information . We should not confound the Way whereby we come to the knowledg of a thing , with the Grounds we have to believe it . A Man may inform me concerning a thousand Matters I never heard of before , and of which I should not as much as think if I were not told ; yet I believe nothing purely upon his word without Evidence in the things themselves . Not the bare Authority of him that speaks , but the clear Conception I form of what he says , is the Ground of my Perswasion . 12. If the sincerest Person on Earth should assure me he saw a Cane without two ends , I neither should nor could believe him ; because this Relation plainly contradicts the Idea of a Cane . But if he told me he saw a Staff that , being by chance laid in the Earth , did after some time put forth Sprigs and Branches , I could easily rely upon his Veracity ; because this no way contradicts the Idea of a Staff , nor transcends Possibility . 13. I say Possibility ; for Omnipotency it self can do no more . They impose upon themselves and others , who require Assent to things contradictory , because God , say they , can do all things , and it were limiting of his Power to affirm the contrary . Very good ! we heartily believe God can do all things : But that meer NOTHING should be the Object of his Power , the very Omnipotency alledg'd will not permit us to conceive . And that every Contradiction , which is a Synonym for Impossibility , is pure nothing , we have already sufficiently demonstrated . To say , for example , that a thing is extended and not extended , is round and square at once , is to say nothing ; for these Ideas destroy one another , and cannot subsist together in the same Subject . But when we clearly perceive a perfect Agreement and Connection between the Terms of any Proposition , we then conclude it possible because intelligible : So I understand God may render immediately solid , what has been hitherto fluid ; make present Beings cease to exist or change their Forms ; and call those things that are not , as tho they were . When we say then , that nothing is impossible with God , or that he can do all things , we mean whatever is possible in it self , however far above the Power of Creatures to effect . 14. Now , such is the Nature of a Matter of Fact , that tho it may be conceiv'd possible enough , yet he only can with Assurance assert its Existence who is himself the Author , or by some Means of Information comes first to the certain knowledg of it . That there was such an Island as Jamaica , no European could ever reasonably deny : And yet that it was precisely situated in such a Latitude , was water'd with those Rivers , cloth'd with these Woods , bore this Grain , produc'd that Plant , no English-man before the Discovery of America , could positively affirm . 15. Thus God is pleas'd to reveal to us in Scripture several wonderful Matters of Fact , as the Creation of the World , the last Judgment , and many other important Truths , which no Man left to himself could ever imagine , no more than any of my fellow-Creatures can be sure of my private Thoughts : For who knoweth the things of a Man save the Spirit of a Man that is in him ? even so the things of God knoweth none but the Spirit of God. But as secret things belong unto the Lord ; so those things which are reveal'd , belong unto us and to our Children . Yet , as we discours'd before , we do not receive them only because they are reveal'd : For besides the infallible Testimony of the Revelation from all requisite Circumstances , we must see in its Subject the indisputable Characters of DIVINE WISDOM and SOUND REASON ; which are the only Marks we have to disting●…ish the Oracles and Will of God , from the Impostures and Traditions of Men. 16. Whoever reveals any thing , that is , whoever tells us something we did not know before , his Words must be intelligible , and the Matter possible . This RULE holds good , let God or Man be the Revealer . If we count that Person a Fool who requires our Assent to what is manifestly incredible , how dare we blasphemously attribute to the most perfect Being , what is an acknowledg'd Defect in one of our selves ? As for unintelligible Relations , we can no more believe them from the Revelation of God , than from that of Man ; for the conceiv'd Ideas of things are the only Subjects of Believing , Denying , Approving , and every other Act of the Understanding : Therefore all Matters reveal'd by God or Man , must be equally intelligible and possible ; so far both Revelations agree . But in this they differ , that tho the Revelation of Man should be thus qualifi'd , yet he may impose upon me as to the Truth of the thing ; whereas what God is pleas'd to discover to me is not only clear to my Reason , ( without which his Revelation could make me no wiser ) but likewise it is always true . A Man , for Example , acquaints me that he has found a Treasure : This is plain and possible , but he may easily deceive me . God assures me , that he has form'd Man of Earth : This is not only possible to God , and to me very intelligible ; but the thing is also most certain , God not being capable to deceive me , as Man is . We are then to expect the same degree of Perspicuity from God as from Man , tho more of Certitude from the first than the last . 17. This Reason perswades , and the Scriptures expresly speakit . Those Prophets or Dreamers were to be ston'd to Death that should go about to seduce the People from the Worship of One God to * Polytheism , tho they should confirm their Doctrine by Signs and Wonders . And tho a Prophet spoke in the Name of the Lord , yet if the thing prophesi'd did not come to pass , it was to be a rational Sign he spoke presumptuously of himself , and not of God. It was reveal'd to the Prophet Jeremy in Prison , that his Uncle's Son would sell his Field to him , but he did not conclude it to be the Word of the Lord till his Kinsman actually came to strike the Bargain with him . The Virgin MARY , tho of that Sex that 's least Proof against Flattery and Superstition , did not implicitly believe she should bear a Child that was to be call'd the Son of the most High , and of whose Kingdom there should be no end , till the Angel gave her a satisfactory Answer to the strongest Objection that could be made : Nor did she then conclude ( so unlike was she to her present Worshippers ) it should unavoidably come to pass ; but humbly acknowledging the Possibility , and her own Unworthiness , she quietly wish'd and expected the Event . 18. In how many places are we exhorted to beware of false Prophets and Teachers , Seducers and Deceivers ? We are not only to prove or try all things , and to hold fast that which is best , but also to try the Spirits whether they be of God. But how shall we try ? how shall we discern ? Not as the Horse and Mule which have no Understanding , but as circumspect and wise Men , judging what is said . In a word , it was from clear and weighty Reasons , both as to Fact and Matter , and not by a blind Obedience , that the Men of God of old embrac'd his Revelations , which on the like Account we are willing to receive of their hands . I am not ignorant how some boast they are strongly perswaded by the illuminating and efficacious Operation of the Holy Spirit , and that they neither have nor approve other Reasons of their FAITH : But we shall endeavour in its proper place to undeceive them ; for no Adversary , how absurd or trifling soever , ought to be superciliously disregarded by an unfeign'd Lover of Men and Truth . So far of REVELATION ; only in making it a Mean of Information , I follow Paul himself , who tells the Corinthians , that he cannot profit them except he speaks to them by Revelation , or by Knowledg , or by Prophesying , or by Doctrine . CHAP. III. That by CHRISTIANITY ●…s intended a Rational and Intelligible , Religion ; prov'd from the Miracles , Method and Stile of the New Testament . 19. WHAT we discours'd of REASON before , and REVELATION now , being duly weigh'd , all the Doctrines and Precepts of the New Testament ( if it be indeed Divine ) must consequently agree with Natural Reason , and our own ordinary Ideas . This every considerate and wel-dispos'd Person will find by the careful perusal of it : And whoever undertakes this Task , will confess the Gospel not to be hidden from us , nor afar off , but very nigh us , in our Mouths , and in our Hearts . It asfords the most illustrious Examples of close and perspicuous Ratiocination conceivable ; which is incumbent on me in the Explication of its MYSTERIES , to demonstrate . And tho the Evidence of Christ's Doctrine might claim the Approbation of the Gentiles , and its Conformity with the Types and Prophecies of the Old Testament , with all the Marks of the MESSIAH concurring in his Person , might justly challenge the Assent of his Country-men ; yet to leave no room for doubt , he proves his Authority and Gospel by such Works , and Miracles as the stiff-neck'd Jews themselves could not deny to be Divine . Nicodemus says to him , No Man can do these Miracles which thou do'st , except God be with him . Some of the Pharisees acknowledg'd no Sinner could do such things . And others , that they exceedeá the Power of the Devil . 20. JESUS himself appeals to his very Enemies , ready to stone him for pretended Blasphemy , saying ; If I do not the Works of my Father , believe me not : But if I do , believe not me , believe the Works ; that you may know , and believe that the Father is in me , and I in him : That is , believe not rashly on me , and so give a Testimony to my Works ; but search the Scriptures , which testify of the Messiah ; consider the Works I do , whether they be such as become God , and are attributed to him : If they be , then conclude and believe that I am he , &c. In effect , several of the People said , that Christ when he should come could do no greater Wonders ; and many of the Jews believ'd , when they saw the Miracles which he did . 21. How shall we escape , says the Apostle , if we neglect so great a Salvation , which at the first began to be spoken by the Lord , and was confirm'd unto us by them that heard him ; God also bearing them witness with divers Miracles , and Gifts of the Holy Spirit , according to his own Will ? Those who heard Christ , the Author of our Religion , speak , and saw the Wonders which he wrought , renounce all the hidden things of Dishonesty , all Craftiness and deceitful handling of the Word of God : And that they manifest nothing but Truth , they commend themselves to every Man's Conscience , that is , they appeal to every Man's Reason , in the Sight of God. Peter exhorts Christians to be ready always to give an Answer to every one that asks them a Reason of their Hope . Now to what purpose serv'd all these Miracles , all these Appeals , if no Regard was to be had of Mens Understandings ? if the Doctrines of Christ were incomprehensible , contradictory ; or were we oblig'd to believe reveal'd Non-Jense ? Now if these Miracles be true , Christianity must consequently be intelligible ; and if false , ( which our Adversaries will not grant ) they can be then no Arguments against us . 22. But to insist no longer upon such Passages , all Men will own the Verity I defend , if they read the sacred Writings with that Equity and Attention that is due to meer Humane Works : Nor is there any different Rule to be follow'd in the Interpretation of Scripture from what is common to all other Books . Whatever unprejudic'd Person shall use those Means , will find them notorious Deceivers , or much deceiv'd themselves , who maintain the New Testament is written without any Order or certain Scope , but just as Matters came into the Apostles Heads , whether transported with Enthusiastick Fits , ( as some will have it ) or , according to others , for lack of good Sense and a liberal Education . I think I may justly say , that they are Strangers to true Method , who complain of this Confusion and Disorder . But the Proof of the Case depends not upon Generalities : Tho , whenever it is prov'd , I will not promise that every one shall find a Justification of the particular Method he was taught , or he has chosen , to follow . To defend any PARTY is not my business , but to discover the TRUTH . 23. The Facility of the GOSPEL is not confin'd only to Method ; for the Stile is also most easy , most natural , and in the common Dialect of those to whom it was immediately consign'd . Should any preach in Xenophon's strain to the present Greeks , or in correct English to the Country-People in Scotland , 't would cost them much more Time and Pains to learn the very Words , than the Knowledg of the Things denoted by them . Of old , as well as in our time , the Jews understood Hebrew worse than the Tongues of those Regions where they dwelt . No Pretcnces therefore can be drawn from the Obscurity of the Language in favour of the irrational Hypothesis : for all Men are suppos'd to understand the daily Use of their Mother-Tongue ; whereas the Stile of the Learned is unintelligible to the Vulgar . And the plainest Authors that write as they speak , without the Disguise of pompous Elegance , have ever been accounted the best by all good Judges . It is a visible Effect of Providence that we have in our Hands the Monuments of the Old Testament , which in the New are always suppos'd , quoted , or alluded to . Nor is that all , for the Jewish Service and Customs continue to this day . If this had been true of the Greeks and Romans , we should be furnish'd with those Helps to understand aright many unknown Particulars of their Religion , which make us Rulers and Teachers in Israel . Besides , we have the Talmud , and other Works of the Rabbins , which , however otherwise useless , give us no small Light into the antient Rites and Language . And if after all we should be at a loss about the Meaning of any Expression , we ought rather to charge it upon Distance of Time , and the want of more Books in the same Tongue , than to attribute it to the Nature of the thing , or the Ignorance of the Author , who might be easily understood by his Country-men and Contemporaries . But no Truth is to be establish'd , nor Falshood confuted from such Passages , no more than any can certainly divine his Fortune from the Sound of Bow-bell . 24. If any object , that the Gospel is penn'd with little or no Ornament , that there are no choice of Words , nor studi'd Expressions in it ; the Accusation is true , and the Apostles themselves acknowledg it : nor is there a more palpable Demonstration of their having design'd to be understood by all . I came not to you , says Paul , with Excellency of Speech , or Wisdom , declaring unto you the Testimony of God. My Speech and my Preaching was not with enticing Words of Humane Wisdom , but in Demonstration , or Conviction of the Spirit or Mind , and in Power or Efficacy . This he speaks in reference to the Philosophers and Orators of those Times , whose Elocution , 't is confess'd , was curious , and Periods elaborate , apt to excite the Admiration of the Hearers , but not to satisfy their Reasons ; charming indeed their Senses whilst in the Theatre , or the Temple , but making them neither the better at home , nor the wiser abroad . 25. These Men , as well as many of their modern Successors , were fond enough of their own ridiculous Systems , to count the things of God Foolishness , because they did not agree with their precarious and sensual Notions ; because every Sentence was not wrapp'd up in Mystery , and garnish'd with a Figure : not considering that only false or trivial Matters need the Assistance of alluring Harangues to perplex or amuse . But they were Enemies and Strangers to the Simplicity of Truth . All their Study , as we took notice , lay in tickling the Passions of the People at their Pleasure with bombast Eloquence , and apish Gesticulations . They boasted their Talent of perswading for or against any thing . And as he was esteem'd the best Orator that made the worst Cause appear the most equitable before the Judges , so he was the best Philosopher that could get the wildest Paradox to pass for Demonstration . They were only concern'd about their own Glory and Gain , which they could not otherwise support , but ( according to an Artifice that never fails , and therefore ever practis'd ) by imposing upon the People with their Authority and Sophistry , and under pretence of instructing , dexterously detaining them in the grossest Ignorance . 26. But the Scope of the Apostles was very different : Piety towards God , and the Peace of Mankind , was their Gain , and Christ and his Gospel their Glory ; they came not magnifying nor exalting themselves ; not imposing but declaring their Doctrine : they did not confound and mislead , but convince the Mind ; they were employ'd to dispel Ignorance , to eradicate Superstition , to propagate Truth , and Reformation of Manners ; to preach Deliverance to Captives , ( i. e. ) the Enjoyment of Christian Liberty to the Slaves of the Levitical , and Pagan Priesthoods ; and to declare Salvation to repenting Sinners . 27. I shall add here some of the Characters which David gives of the Law and Word of God , that we may admit nothing as the Will of Heaven but what is agreeable to them : The Law of the Lord , says he , is perfect , converting the Soul. The Testimony of the Lord is sure , making wise the Simple . The Statutes of the Lord are right , rejoicing the Heart . The Commandment of the Lord is pure , enlightning the Eyes . The Fear of the Lord is clean , end●…ring for ever . The Judgments of the Lord are true , and righteous altogether . I have more Understanding than all my Teachers , for thy Testimonies are my Meditation . I understand more than the Antients , because I keep thy Precepts . Thy Word is a Lamp unto my Feet , and a Light unto my Path. The New Testament is so full of this Language , and the Contents of it are every where so conformable to it , that I shall refer the Reader to the particular Discussion of the Whole in the second Discourse . But I must remark in the mean time that not a Syllable of this Language is true , if any Contradictions seeming or real be admitted in Scripture . As much may be said of Mysteries ; but we shall talk of that by and by , CHAP. IV. Objections answer'd , drawn from the Pravity of Humane REASON . 28. THere remains one Ob●…ection yet , upon which some lay a mighty Stress , tho it 's like to do them little Service . Granting , say they , the GOSPEL to be as reasonable as you pretend , yet corrupt and deprav'd Reason can neither discern nor receive Divine Verities . Ay , but that proves not Divine Verities to be contrary to sound Reason . But they maintain that no Man's Reason is sound . Wherefore I hope so to state this Question , as to cut off all Occasion of Dispute from judicious and peaceable Men. Reason taken for the Principle of Discourse in us , or more particularly for that Faculty every one has of judging of his Ideas according to their Agreement or Disagreement , and so of loving what seems good unto him , and hating what he thinks evil : Reason , I say , in this Sense is whole and entire in every one whose Organs are not accidentally indispos'd . 'T is from it that we are accounted Men ; and we could neither inform others , nor receive Improvement our selves , any more than Brutes , without it . 29. But if by Reason be understood a constant right Use of these Faculties , viz. If a Man never judges but according to clear Perceptions , desires nothing but what is truly good for him , nor avoids but what is certainly evil : Then , I confess , it is extreamly corrupt . We are too prone to frame wrong Conceptions , and as erroneous Judgments of things . We generally covet what flatters our Senses , without distinguishing noxious from innocent Pleasures ; and our Hatred is as partial . We gratify our Bodies so much as to meditate little , and think very grosly of spiritual , or abstracted Matters . We are apt to indulge our Inclinations , which we term to follow Nature : so that the † natural Man , that is , he that gives the swing to his Appetites , counts Divine Things mere Folly , calls Religion a feverish Dream of superstitious Heads , or a politick Trick invented by States-men to aw the credulous Vulgar . For as they that walk after the Flesh mind the things thereof , so their carnal Wisdom is Enmity against God. Sin easily besets us . There is a Law in our Members or Body , warring against the Law of our Minds or Reason . And when we would do Good , Evil is present with us . If thus we become stupid and unfit for earthly Speculations , how shall we believe when we are told of heavenly things ? 30. But these Disorders are so far from being Reason , that nothing can be more directly contrary to it . We lie under no necessary Fate of sinning There is no Defect in our Un●…erstandings but those of our own Creation , that is to say , vicious Habits easily contracted , but difficultly reform'd . 'T is just with us as with the Drunkard , whose I cannot give over Drinking is a deliberate I will not . For upon a Wager , or for a Reward , he can forbear his Cups a Day , a Month , a Year , according as the Consideration of the Value or Certainty of the expected Gain do's influence him . Let no Man therefore say when he is tempted , I am tempted of God ; for as God cannot be tempted to Evil , so neither tempteth he any Man : But every Man is tempted when he is drawn away , and entic'd of his own Lust. 31. Supposing a natural Impotency to reason well , we could no more be liable to Condemnation for not keeping the Commands of God , than those to whom the Gospel was never revealed for not believing on Christ : For how shall they call on him in whom they have not believ'd ? and how shall they believe in him of whom they have not heard ? Were our reasoning Faculties imperfect , or we not capable to employ them rightly , there could be no Possibility of our understanding one another in Millions of things , where the stock of our Ideas should prove unavoidably unequal , or our Capacities different . But 't is the Perfection of our Reason and Liberty that makes us deserve Rewards and Punishments . We are perswaded that all our Thoughts are entirely free , we can expend the Force of Words , compare Ideas , distinguish clear from obscure Conceptions , suspend our Judgments about Uncertainties , and yield only to Evidence . In a word , the Deliberations we use about our Designs , and the Choice to which we determine our selves at last , do prove us the free Disposers of all our Actions . Now what is sound Reason except this be it ? Doubtless it is . And no Evangelical , or other knowable Truth can prove insuperable , or monstrous to him that uses it after this manner . But when we abuse it against it self , and enslave it to our debauch'd Imaginations , it is averse from all Good. We are so habituated , I confess , to precarious and hasty Conclusions , that without great Constancy and Exercise we cannot recover our innate Freedom , nor do well , having accustom'd our selves so much to Evil. But tho 't is said in Scripture , that we will neither know nor understand ; 't is there also said , that we may amend our Ways , turn from our Iniquity , and choose Life . Encouragements are propos'd to such as do so . We can , upon serious Reflection , see our Faults , and find that what we held most unreasonable , did only appear so from superficial Disquisitions , or want of necessary Helps ; from Deference to Authority , and Principles taken upon Trust ; from irregular Inclinations and Self-interest , or the Hatred of a Party . 32. But notwithstanding all this , some are at a world of Pains to rob themselves ( if they could ) of their Liberty or Freewill , the noblest and most useful of all our Faculties , the only thing we can properly call ours , and the only thing that neither Power nor Fortune can take from us . Under whatever Vail these Men endeavour to hide their Folly , yet they are engag'd in it by extreme Pride and Self-love : For , not willing to own their Ignorance and Miscarriages , ( which proceed from Passion , Sloth , or Inconsideration ) they would remove all the Blame from their Will , and charge it upon a natural Impotency not in their Power to cure . Thus they ingeniously cheat themselves , and chuse rather to be rank'd in the same Condition with Brutes or Machines , than be oblig'd to acknowledg their humane Frailties , and to mend . 33. Since therefore the Perfection or Soundness of our Reason is so evident to our selves , and so plainly contain'd in Scripture , however wrested by some ignorant Persons , we should labour to acquire Knowledg with more confident Hopes of Success . Why should we entertain such mean and unbecoming Thoughts , as if Truth , like the Almighty , dwelt in Light inaccessible , and not to be discover'd by the Sons of Men ? Things are always the same , how different soever the Conceptions of Men about them may be ; and what another did not , I may happily find out . That nothing escap'd the Sight of former Ages is a Tale to be told where one Person only speaks , and no Body present must contradict him . The Slips and Errors which are taken notice of in the World every Day , serve only to put us in mind that many able Men did not examine the Truth with that Order and Application they should or might have done . There are a thousand things in our Power to know , of which , through Prejudice or Neglect , we may be , and frequently remain ignorant all our Lives ; and innumerable Difficulties may be made by imagining MYSTERIES where there are none , or by conceiving too discouraging and unjust an Opinion of our own Abilities : whereas , by a Parity of Reason , we may hope to outdo all that outdid others before us , as Posterity may exceed both . 'T is no Presumption therefore for us to endeavour setting things in a better Light ; as to know what we are able to perform is not Pride , but foolishly to presume none else can equal us , when we are all upon the same Level : For who maketh thee to differ from another ? And what hast thou that thou didst not receive ? Now if thou didst receive it , why dost thou glory as if thou hadst not receiv'd it ? Have we not all the same sure and certain Promises of Light and Assistance from above , as well as the Privilege of Reason in common ? If any lack Wisdom , let him ask it of God , who gives to all Men liberally , and upbraideth not , and it shall be given him . 34. To conclude , let no Body think to be excus'd by this imaginary Corruption , but learn from the Scripture , our infallible Oracle , that the Gospel , if it be the Word of God , is only contrary to the Opinions and Wishes of lewd Men , that love to walk after their own Lusts ; of those that speak Evil of the things which they understand not , and debauch themselves in what they know in common with Brutes . It is hid to them whose Minds are blinded by the God of this World ; and to those who live by the Ignorance and simple Credulity of their Brethren . To be brief , It is contrary to the false Reasoning of all that will not know what it is to reflect or consider ; but it is not above the Possibility of their Reajon when they shall better improve their Faculties . The Creation of the World was against the System of Aristotle , the Immortality of the Soul against the Hypothesis of Epicurus , and the ‖ Liberty of the Will was impugn'd by many antient Philsophers . But is this to be contrary to Reason ? Have not these Men been quite baffl'd by as very Heathens as themselves ? And are not their other Errors since detected and exploded by most of the Learned ? Besides , they wanted a principal mean of Information , viz. REVELATION . SECT . III , That there is nothing MYSTERIOVS , or ABOVE Reason in the GOSPEL . 1. WE come at length to enquire whether any Doctrine of the GOSPEL be ABOVE , tho not contrary to REASON . This Expression is taken in a twofold Signification . First , It denotes a thing intelligible of it self , but so cover'd by figurative Words , Types and Ceremonies , that Reason cannot penetrate the Vail , nor see what is under it till it be remov'd . Secondly , It is made to signify a thing of its own Nature inconceivable , and not to be judg'd of by our ordinary Faculties and Ideas , tho it be never so clearly reveal'd . In both these Senses to be above Reason is the same thing with MYSTERY ; and , in effect , they are convertible Terms in Divinity . CHAP. I. The History and Signification of MYSTERY in the Writings of the GENTILES . 2. WHAT is meant by REASON we have already largely discours'd ; but to understand aright what the word MYSTERY imports , we must trace the Original of it as far back as the Theology of the antient Gentiles , whereof it was a considerable Term. Those Nations , who ( as Paul elegantly describes them ) professing themselves wise , became Fools ; who chang'd the Glory of the incorruptible God into the Image and Likeness of corruptible Man , of Birds , of Beasts , and creeping things ; who turn'd the Truth of God into a Lie , and worship'd the Creature as well as ( and sometimes more than ) the Creator : Those Nations , I say , asham'd or afraid to exhibit their Religion naked to the view of all indifferently , disguis'd it with various Ceremonies , Sacrifices , Plays , &c. making the superstitious People believe that admirable things were adumbrated by these Externals . The Priests , but very rarely , and then obscurely , taught in publick , pretending the Injunctions of their Divinities to the contrary , lest their Secrets , forsooth , should be expos'd to the Profanation of the Ignorant , or Violation of the Impious . They perform'd the highest Acts of their Worship , consisting of ridiculous , obscene , or inhumane Rites , in the inmost Recesses of Temples or Groves consecrated for that purpose : And it was inexpiable Sacrilege for any to * enter these but such as had a special Mark and Privilege , or as much as to ask Questions about what pass'd in them . All the Excluded were for that Reason stil'd the PROFANE , as those not in Orders with us the LAITY . 3. But the cunning Priests , who knew how to turn every thing to their own Advantage , thought fit to initiate or instruct certain Persons in the Meaning of their Rites . They gave out that such as died uninitiated * wallow'd in infernal Mire , whilst the Purifi'd and Initiated dwelt with the Gods ; which as well increas'd their Veneration for , as a Desire of enjoying , so great a Happiness . The Initiated , after some Years Preparation to make them value what cost so much Time and Patience , were devoutly sworn † never to discover what they saw or heard under Pain of ‖ Death , tho they might discourse of them amongst themselves , lest too 3. great a Constraint should tempt them to blab the Secret. And so religiously they kept this Oath , that some of them , after their Conversion to Christianity , could hardly be brought to declare what pass'd at their Initiation in Gentilism . The Athenians thought no Torments exquisite enough to punish * Diagoras the Philosopher , for divulging their Mysteries ; and not content to brand him with Atheism for laughing at their Weakness , they promis'd a Talent as a Reward to any that should kill him . 'T was Death to say Adonis was a Man ; some suffer'd upon that account : And many were torn in pieces at the † Mysteries of Ceres , and the ‖ Orgies of Bacchus , for their unadvis'd Curiosity . 4. Credible Authors report , that the Priests confess'd to the Initiated how these Mystick Representations were instituted at first in Commemoration of some remarkable Accidents , or to the Honour of some great Persons that oblig'd the World by their Vertues and useful Inventions to pay them such Acknowledgments . But let this be as it will , Myein in their Systems signify'd to initiate : Myesis , Initiation : Mystes , a Name afterwards given the Priests , denoted the Person to be initiated , who was call'd an * Epopt when admitted ; and Mystery the Doctrine in which he was initiated . As there were several † Degrees , so there were different sorts of Mysteries . The most famous were the Samothracian , the Eleusinian , the Egyptian , and those of Bacchus , commonly known by the name of ‖ Orgies ; tho the word is sometimes put for any of the former . 5. From what has been said it is clear , that they understood by Mystery in those Days a thing intelligible of it self , but so vail'd by others , that it could not be known without special Revelation . I need not add , that in all the Greek and Roman Authors it is constantly put , as a very vulgar Expression , for any thing sacred or profane that is design'dly kept secret , or accidentally obscure . And this is the common Acceptation of it still : for when we cannot see clearly into a Business , we say it is a Mystery to us ; and that an obscure or perplex'd Discourse is very mysterious . Mysteries of State , Sciences and Trades , run all in the same Notion . 6. But many not denying what is so plain , yet being strongly inclin'd out of Ignorance or Passion to maintain what was first introduc'd by the Craft or Superstition of their Fore-fathers , will have some Christian Doctrines to be still mysterious in the second Sense of the Word , that is , inconceivable in themselves , however clearly reveal'd . They think a long Prescription will argue it Folly in any to appear against them , and indeed Custom has made it dangerous . But , slighting so mean Considerations , if I can demonstrate that in the New Testament Mystery is always us'd in the first Sense of the Word , or that of the Gentiles , viz. for things naturally very intelligible , but so cover'd by figurative Words or Rites , that Reason could not discover them without special Revelation ; and that the Vail is actually taken away ; then it will manifestly follow that the Doctrines so reveal'd cannot now be properly call'd Mysteries . 7. This is what I hope to perform in the Sequel of this Section , to the entire Satisfaction of those sincere Christians more concern'd for the Truth than the old or gainful Opinion . Yet I must first remove out of my way certain common places of cavilling , with which , not only the raw Beginners of the most implicite Constitution raise a great Dust upon all Occasions , tho not able to speak of any thing pertinently when jostl'd out of the beaten Road ; but truly their venerable Teachers are not asham'd sometimes to play at this small Game , which , they know , rather amuses the Prejudic'd of their own side , than edifies the Adversaries of any sort . I wish there were more even of a well-meaning Zeal without Knowledg , than of Art or Cunning in this Conduct . CHAP. II. That nothing ought to be call'd a MYSTERY , because we have not an adequate Idea of all its Properties , nor any at all of its Essence . 8. I Shall discuss this Point with all the Perspicuity I am able . And , first , I affirm , That nothing can be said to be a Mystery , because we have not an adequate Idea of it , or a distinct View of all its Properties at once ; for then every thing would be a Mystery . The Knowledg of finite Creatures is gradually progressive , as Ob●…ects are presented to the Understanding . Adam did not know so much in the twentieth as in the hundredth Year of his Age ; and Jesus Christ is expresly recorded to have encreas'd in Wisdom as well as in Stature . We are said to know a thousand things , nor can we doubt of it ; yet we never have a full Conception of whatever belongs to them . I understand nothing better than this Table upon which I am now writing : I conceive it divisible into Parts beyond all Imagination ; but shall I say it is above my Reason because I cannot count these Parts , nor distinctly perceive their Quantity and Figures ? I am convinc'd that Plants have a regular Contexture , and a Multitude of Vessels , many of them equivalent or analogous to those of Animals , whereby they receive a Juice from the Earth , and prepare it , changing some into their own Substance , and evacuating the excrementitious Parts . But I do not clearly comprehend how all these Operations are perform'd , tho I know very well what is meant by a Tree . 9. The Reason is , because knowing nothing of Bodies but their Properties , God has wisely provided we should understand no more of these than are useful and necessary for us ; which is ●…ll our present Condition needs . Thus our Eyes are not given us to see all Quantities , nor perhaps any thing as it is in it self , but as it bears some Relation to us . What is too minute , as it escapes our Sight , so it can neither harm nor benefit us : and we have a better View of Bodies the nearer we approach them , because then they become more convenient or inconvenient ; but as we remove farther off , we lose their Sight with their Influence . I 'm perswaded there 's no Motion which does not excite some Sound in Ears dispos'd to be affected with proportionable Degrees of Force from the Air ; and , it may be , the small Animals concern'd can hear the Steps of the Spider , as we do those of Men and Cattel . From these and Millions of other Instances it is manifest , that we have little Certainty of any thing but as it is ●…oxious or beneficial to us . 10. Rightly speaking then , we are accounted to comprehend any thing when its chief Properties and their several Uses are known to us : for * to comprehend in all correct Authors is nothing else but to know ; and as of what is not knowable we can have no Idea , so it is nothing to us . It is improper therefore to say a thing is above our Reason , because we know no more of it than concerns us , and ridiculous to supersede our Disquisitions about it upon that score . What should we think of a Man that would stifly maintain Water to be above his Reason , and that he would never enquire into its Nature , nor employ it in his House or Grounds , because he knows not how many Particles go to a Drop ; whether the Air passes through it , is incorporated with it , or neither ? This is for all the World as if I would not go because I cannot fly . Now seeing the Denominations of things are borrow'd from their known Properties , and that no Properties are knowable but what concern us , or serve to discover such as do , we cannot be accountable for comprehending no other , nor justly requir'd more by reasonable Men , much less by the all-wise DEITY . 11. The most compendious Method therefore to acquire sure a●…d useful Knowledg , is not to trouble our selves nor others with what is useless , were it known ; or what is impossible to be known at all . Since I easily perceive the good or bad Effects of Rain upon the Earth , what should I be the better did I comprehend its Generation in the Clouds ? for after all I could make no Rain at my Pleasure , nor prevent its falling at any time . A probable Hypothesis will not give Satisfaction in such Cases : The Hands , for Example , of two Clock-Dials may have the same external Motion , tho the Disposition of the latent Springs which produce it should be very different . And to affirm this or that to be the Way , will not do , unless you can demonstrate that no other possible Way remains . Nay , should you hit upon the real Manner , you can never be sure of it , because the Evidence of Matters of Fact solely depends upon Testimony : And it follows not that such a thing is so , because it may be so . 12. The Application of this Discourse to my Subject admits of no Difficulty ; and it is , first , That no Christian Doctrine , no more than any ordinary Piece of Nature , can be reputed a Mystery , because we have not an adequate or compleat Idea of whatever belongs to it . Secondly , That what is reveal'd in Religion , as it is most useful and necessary , so it must and may be as easily comprehended , and found as consistent with our common Notions , as what we know of Wood or Stone , of Air , of Water , or the like . And , Thirdly , That when we do as familiarly explain such Doctrines , as what is known of natural things , ( which I pretend we can ) we may then be as properly said to comprehend the one as the other . 13. They trifle then exceedingly , and discover a mighty Scarcity of better Arguments , who defend their Mysteries by this pitiful Shift of drawing Inferences from what is unknown to what is known , or of insisting upon adequate Ideas ; except they will agree , as some do , to call every Spire of Grass , Sitting and Standing , Fish or Flesh , profound Mysteries . And if out of a pertinacious or worse Humour they will be still fooling , and call these things Mysteries , I 'm willing to admit as many as they please in Religion , if they will allow me likewise to make mine as intelligible to others as these are to me . 14. But to finish this Point , I conclude , that neither GOD himself , nor any of his Attributes , are Mysteries to us for want of an adequate Idea : No , not Eternity . The mysterious Wits do never more expose themselves than when they treat of Eternity in particular . Then they think themselves in their impregnable Fortress , and strangely insult over those dull Creatures that cannot find a thing where it is not . For if any Bounds ( as Beginning or End ) could be assign'd to Eternity , it ceases immediately to be what it should ; and you frame only a finite , or rather a negative Idea , which is the Nature of all Limitation . Nor can it be said , that therefore Eternity is above Reason in this Respect , or that it is any Defect in us not to exhaust its Idea ; for what greater Perfection can be ascrib'd to Reason than to know precisely the Nature of things ? And does not all its Errors lie in attributing those Properties to a thing which it has not , or taking any away that it contains ? Eternity therefore is no more above Reason because it cannot be imagin'd , than a Circle , because it may ; for in both Cases Reason performs its Part acording to the different Natures of the Objects , whereof the one is essentially imaginable , the other not . 15. Now it appears that the pretended Mysteriousness of Eternity do's not consist in the want of an adequate Notion , which is all that we consider in it at present . The Difficulties rais'd from its Duration , as , that Succession seems to make it finite , and that all things must exist together if it be instantaneous , I despair not of solving very easily ; and rendring Infinity also ( which is inseparable from it , or rather a different Consideration of the same thing ) as little mysterious as that three and two make five . But this falls naturally into my second Discourse , where I give a particular Explication of the Christian Tenets , according to the general Principles I am establishing in this . 16. As we know not all the Properties of things , so we can never conceive the Essence of any Substance in the World. To avoid Ambiguity , I distinguish , after an excellent modern Philosopher , the Nominal from the Real Essence of a thing . The nominal Essence is a Collection of those Properties or Modes which we principally observe in any thing , and to which we give one common Denomination or Name . Thus the nominal Essence of the Sun is a bright , hot , and round Body , at a certain Distance from us , and that has a constant regular Motion . Whoever hears the Word Sun pronounc'd , this is the Idea he has of it . He may conceive more of its Properties , or not all these ; but it is still a Collection of Modes or Properties that makes his Idea . So the Nominal Essence of Honey consists in its Colour , Taste , and other known Attributes . 17. But the real Essence is that intrinsick Constitution of a thing which is the Ground or Support of all its Properties , and from which they naturally flow or result . Now tho we are perswaded that the Modes of things must have such a Subject to exist in , ( for they cannot subsist alone ) yet we are absolutely ignorant of what it is . We conceive nothing more distinctly than the mention'd Properties of the Sun , and those whereby Plants , Fruits , Metals , &c. are known to us ; but we have no manner of Notion of the several Foundations of these Properties , tho we are very sure in the mean time , that some such thing must necessarily be . The observable Qualities therefore of things is all that we understand by their Names , for which Reason they are call'd their Nominal Essence . 18. It follows now very plainly , that nothing can be said to be a Mystery , because we are ignorant of its real Essence , since it is not more knowable in one thing than in another , and is never conceiv'd or included in the Ideas we have of things , or the Names we give ' em . I had not much insisted upon this Point , were it not for the so often repeated Sophistry of some that rather merit the Encomiums of great READERS than great REASONERS . When they would have the most palpable 3. Absurdities and Contradictions go down with others , or make them place Religion in Words that signify nothing , or what they are not able to explain , then they wisely tell them , that they are ignorant of many things , especially the Essence of their own Souls ; and that therefore they must not always deny what they cannot conceive . But this is not all ; for when they would ( instead of confuting them ) make those pass for ridiculcus or arrogant Pretenders , who maintain that only intelligible and possible things are the Subject of Belief , they industriously represent them as presuming to define the Essence of God with that of created Spirits . And after they have sufficiently aggravated this Presumption of their own coining , they conclude , that if the Contexture of the smallest Pebble is not to be accounted for , then they should not insist upon such rigorous Terms of Believing , but sometimes be content to submit their Reason to their Teachers , and the Determinations of the Church . 19. Who perceives not the Weakness and Slight of this Reasoning ? We certainly know as much of the SOUL as we do of any thing else , if not more . We form the clearest Conceptions of Thinking , Knowing , Imagining , Willing , Hoping , Loving , and the like Operations of the Mind . But we are Stra●…gers to the Subject wherein these Operations exist . So are we to that upon which the Roundness , Softness , Colour , a●… Taste of a Grape depend . There is nothing more evident than the Modes or Properties of BODY , as to be extended , solid , divisible , smooth , rough , soft , hard , &c. But we know as ●…tle of the internal Constitution , which is the Support of these sensible Qualities , as we do of that wherein the Operations of the SOUL reside . And , as the great Man I just now mention'd observes , we may as well de●…y the Existence of Body , because we have not an Idea of its real Essence , as call the Being of the Soul in question for the same Reason . The Idea of the Soul then is every whit as clear and distinct as that of the Body ; and had there been ( as there is not ) any Difference , the Soul must have carri'd the Advantage , because its Properties are more immediately known to us , and are the Light whereby we discover all things besides . 20. As for GOD , we comprehend nothing better than his Attributes . We know not , it 's true , the Nature of that eternal Subject or Essence wherein Infinite Goodness , Love , Knowledg , Power and Wisdom co-exist ; but we are not better acquainted with the real Essence of any of his Creatures . As by the Idea and Name of GOD we understand his known At●…ributes and Properties , so we understand those of all things else by theirs ; and we conceive the one as clearly as we do the other . I remark'd in the Beginning of this Chapter , that we knew nothing of things , but such of their Properties as were necessary and useful . We may say the same of God ; for every Act of our Religion is directed by the Consideration of some of his Attributes , without ever thinking of his Essence . Our Love to him is kindled by his Goodness , and our Thankfulness by his Mercy ; our Obedience is regulated by his Justice ; and our Hopes are confirm'd by his Wisdom and Power . 21. I think I may now warrantably conclude , that nothing is a Mystery , because we know not its Essence , since it appears that it is neither knowable in it self , nor ever thought of by us : So that the Divine Being himself cannot with more Reason be accounted mysterious in this Respect than the most contemptible of his Creatures . Nor am I very much concern'd that these Essences escape my Knowledg : for I am fix'd in the Opinion , that what Insinite Goodness has not been pleas'd to reveal to us , we are either sufficiently capable to discover our selves , or need not understand it at all . I hope now it is very manifest that Mysteries in Religion are but ill argu'd from the pretended M●…steries of Nature ; and that such as endeavour to support the sormer by the latter , have either a Design to impose upon others , or that they have never themselves duely consider'd of this Matter . CHAP. III. The Signification of the Word MYSTERY in the New Testament , and the Writings of the most antient Christians . 22. HAving so dispatch'd these adequate Ideas , and , I know not what , real Essences , we come now to the main Point upon which the whole Controversy chiefly depends . For the Question being , whether or no Christianity is mysterious , it ought to be naturally decided by the New Testament , wherein the Christian Faith is originally contain'd . I hearti●…y desire to put the Case upon this Issue , I appeal to this Tribunal : For did I not infinitely prefer the Truth I learn from these sacred Records to all other Considerations , I should never assert that there are no Mysteries in Christianity . The Scriptures have engag'd me in this Error , if it be one ; and I will sooner be reputed Heterodox with these only on my side , than to pass for Orthodox with the whole World , and have them against me . 23. Now by searching the Scriptures I find some of the Evangelick Doctrines call'd Mysteries , in a more general , or in a more particular Sense . They are more generally so call'd with respect to all Mankind : for being certain Matters of Fact only known to God , and lodg'd in his Decree , or such Events as were quite lost and forgot in the World , it was impossible for any Person , tho never so wise or learned , to discover them ; for the things of God knoweth none but the Spirit of God , as none can find out the secret Thoughts of Man till he tells them himself . Such Revelations then of God in the New Testament are call'd Mysteries , not from any present Inconceivableness or Obscurity , but with respect to what they were before this Revelation , as that is call'd our Task which we long since perform'd . 24. If any should question this , let him hear the Apostle Paul declare for himself and his Fellow-Labourers in the Gospel : We speak , says he , the Wisdom of God hid in a MYSTERY , which God ordain'd before the World for our Glory , which none of the Princes of the World knew , &c. And , to shew that this Divine Wisdom was a Mystery for want of revealing Information , he presently subjoins , Eye hath not seen , nor Ear heard , neither have entred into the Heart of Man the things which God hath prepar'd for them that love him ; but God hath reveal'd them to us by his Spirit . The most perspicacious Philosophers were not able to foretel the Coming of Christ , to discover the Resurrection of the Body , nor any other Matter of Fact that is deliver'd in the Gospel : And if they happen'd now and then to say something like the Truth , they did but divine at best , and could never be certain of their Opinion . It is a most delightful thing to consider what Pains the enquiring Heathens were often at to give a Reason for what depended not in the least upon any Principles in their Philosophy , but was an historical Fact communicable by God alone , or such as had undoubted Memoirs concerning it . Of this I think it not amiss to add the following Example . 25. The same Experience that taught the Gentiles their mortal Condition , acquainted them also with the Frailty of their Natures , and the numberless Calamities constantly attending them . They could not perswade themselves that the Species of Man came in such deplorable Circumstances out of the Hands of an infinitely good and merciful Deity ; and so were inclin'd to impute all to the Wickedness of adult Persons , till they perceiv'd that Death and Misfortune did not spare innocent Children more than Robbers and Pirates . At last they imagin'd a pre-existent State , wherein the Soul acting separately like Angels , might have contracted some extraordinary Guilt , and so for Punishment be thrust into the Body , which they sometimes compar'd to a Prison , but oftner to a * Grave . This was likewise the Origin of Transmigration , tho in process of Time the Sins of this World became as much concern'd in that Opinion as those of the other . But nothing is more ingenious than the Account which Cebes the Theban gives us of the Matter in his most excellent Portraiture of humane Life . He feigns * Imposture sitting in a Throne at the Gate of Life , in the Shape of a most beautiful Lady , holding a Cup in her Hand : She obligingly presents it to all that are on their Journey to this World , and these as civilly accept it ; but the Draught proves Ignorance and Error , whence proceed all the Disorders and Misery of their Lives . 26. This Point was a great Mystery to these honest Philosophers , who had only Fancy to guide them , and could not pretend to Instructions from the Mind of God ; but the thing is now no Mystery to us that have the Mind of Christ. We know that Adam the first Man became also the first Sinner , and Mortal ; and that so the whole Race propagated from him could be naturally no better than he was : By one Man Sin enter'd into the World , and Death by Sin. 27. But some Doctrines of the Gospel are more particularly call'd Mysteries , because they were hid from God's peculiar People under the Mosaick Oeconomy ; not that they knew nothing concerning them , for the Law had a Shadow of good things to come ; but they were not clearly and fully reveal'd till the New Testament Times , being vail'd before by various Typical Representations , Ceremonies , and figurative Expressions . Christ tells his Disciples , Many Prophets and Kings have desir'd to see those things which you see , and have not seen them , and to hear those things which you hear , and have not heard them . Paul says , we use great PLAINNESS of Speech , and not as Moses who put a VAIL over his Face : And then expresly adds , that this VAIL is taken away in Christ , which could not be truly affirm'd , were the things reveal'd still inconceivable ; for I know no Difference between not hearing of a thing at all , and not comprehending it when you do . In another Place Paul has these remarkable Words ; The Preaching of Jesus Christ according to the REVELATION of the MYSTERY which was kept secret since the World began ; but now is made MANIFEST , and by the Scriptures of the Prophets , according to the Commandment of the everlasting God , MADE KNOWN to all Nations for the Obedience of Faith. 28. These Passages alone sufficiently prove the Assertions contain'd in N o 6 and 7 of this Section , viz. First , that the Mysteries of the Gospel were certain things in their own Nature intelligible enough , but call'd Mysteries by reason of the Vail under which they were formerly hid . Secondly , that under the Gospel this Vail is wholly remov'd . From which , Thirdly , follows the promis'd Conclusion , that such Doctrines cannot now properly deserve the Name of Mysteries . 29. It is observable , that the hottest Sticklers for the Fathers do cite their Authority only where they think it makes for them , and slight or suppress it when not favourable to their Cause . Lest it should be maliciously insinuated , that I serve the holy Scriptures after the same manner , I shall here transcribe all the Passages of the New Testament where the word Mystery occurs , that a Man running may read with Conviction what I defend . The whole may be commodiously reduc'd to these Heads . First , Mystery is read for the Gospel or the Christian Religion in general , as it was a future Dispensation totally hid from the Gentiles , and but very imperfectly known to the Jews : Secondly , Some particular Doctrines occasionally reveal'd by the Apostles are said to be manifested Mysteries , that is , unfolded Secrets . And , Thirdly , Mystery is put for any thing vail'd under Parables or Enigmatical Forms of Speech . Of all these in Order . 30. Mystery is read for the Gospel or Christianity in general in the following Passages : Rom. 16. 25 , 26. The Preaching of Jesus Christ according to the Revelation of the MYSTERY which was kept secret since the World began ; but now is made manifest , and by the Writings of the Prophets , according to the Commandment of the everlasting God , made known to all Nations for the Obedience of Faith. Now , in what Sense could this Mystery be said to be reveal'd , this Secret to be made manifest , to be made known to all Nations by the Preaching of the Apostles , if it remain'd still incomprehensible ? A mighty Favour indeed ! to bless the World with a parcel of unin●…elligible Notions or Expressions , when it was already overstock'd with the Acroatick Discourses of Aristotle , with the Esoterick Doctrines of Pythagoras , and the Mysterious Jargon of the other Sects of Philosophers ; for they all made high Pretences to some rare and wonderful Secrets not communicable to every one of the Learned , and never to any of the Vulgar . By this means the obsequious Disciples apologiz'd for all that was found contradictory , incoherent , dubious , or incomprehensible in the Works of their several Masters . To any that complain'd of Inconsistency or Obscurity , they presently answer'd , O , Sir , the Philosopher said it , and you ought therefore to believe it : He knew his own Meaning well enough , tho he car'd not , it may be , that all others should do it too : So the Occasions of your Scruples , Sir , are only seeming , and not real . But the Christian Religion has no need of such miserable Shifts and Artifices , there being nothing in it above or contrary to the strictest Reason : And such as are of another Mind may as well justify the idle Dreams of the Philosophers , the Impieties and Fables of the Alcoran , or any thing as well as Christiànity . The second Passage is in 1 Cor. 2. 7. the Words were but just now read , and need not here be repeated . The third Passage is in 1 Cor. 4. 1. Let a Man so account of us as the Ministers of Christ , and the Stewards or Dispensers of the MYSTERIES of God ; that is , the Preachers of those Doctrines which God was pleas'd to reveal . The fourth Passage is in Ephes. 6. 9. Praying — for me , that Utterance may be given unto me that I may open my Mouth boldly , to make known the MYSTERY of the Gospel . Parallel to this is the fifth Passage in Col. 4. 3 , 4. Praying also for us , that God would open unto us a Door of Utterance to speak the MYSTERY of Christ — that I may make it manifest as I ought to speak . The Clearness of these Words admits of no Comment . The sixth Passage is in Col. 2. 2. That their Hearts might be comforted being knit together in Love , and unto all the Riches of the full Assurance of Understanding , to the Knowledg of the MYSTERY of God , and of the Father , and of Christ. Here is evidently meant the Revelation of the Gospel-State : for whatever right Conceptions the Jews might have of the Father , they had not that full Knowledg of Christ and his Doctrines , which are the inestimable Privileges we now enjoy . The seventh Passage is in 1 Tim. 3. 8 , 9. Likewise must the Deacons be grave , not double-tongu'd , not given to much Wine , nor greedy of filthy Lucre , holding the MYSTERY of the Faith in a pure Conscience ; that is , living to what they believe . The eighth and last Passage relating to this Head is in 1 Tim. 3. 16. And without Controversy great is the MYSTERY of Godliness : God was manifest in the Flesh , justify'd in the Spirit , seen of Angels , preach'd unto the Gentiles , believ'd on in the World , receiv'd up into Glory . I will not now insist upon the various Readings of these Words , nor critically determine which is spurious or genuine . All Parties ( how much soever they differ about their Sense ) agree that the Gradations of the Verse are Gospel-Revelations ; so that the Mystery of Godliness cannot be restrain'd to any one , but is common to them all : It refers not to the Nature of any of them in particular , but to the Revelation of 'em all in general . And it must be granted , without any Dispute , that the gracious Manifestation of Christ and his Gospel is not only to us wonderfully stupendous and surprizing , but that it was likewise a very great Mystery to all preceding the New Testament Dispensation . From these Passages it appears , that the Gospel and the following Expressions are synonymous , viz. The Mystery of the Faith , the Mystery of God and Christ , the Mystery of Godliness , and the Mystery of the Gospel . No Doctrine then of the Gospel is still a Mystery ( for the Apostles conceal'd nothing from us that was useful , and have acquainted us with the whole Counsel of God : ) but 't is the Gospel it self that was heretofore indeed a Mystery , and cannot now after it is fully reveal'd , properly deserve that Appellation . 31. We design in the second place to shew , that certain Matters occasionally reveal'd by the Apostles , were only Mysterious before that Revelation . The Jews , who scarce allow'd other Nations to be Men , thought of nothing less than that the time should ever come wherein those Nations might be reconcil'd to God , and be made Coheirs and Partakers with them of the same Privileges . This was never theless resolv'd upon in the Divine Decree , and to the Jews was a Mystery , but ceases so to continue after the Revelation of it to Paul , who , in his Epistles , has openly declar'd it to ail the World. The first Passage we shall alledg to that purpose is in Eph. 3. 1 — 6 , 9. If you have heard of the Dispensation of the Grace of God which is given me to you-ward , how that by Revelation he made known unto me the MYSTERY ( as I wrote before in few Words , whereby , when you read , you may understand my Knowledg in the MYSTERY of Christ ) which in other Ages was not made known unto the Sons of Men , as it is now reveai'd unto us , his holy Apostles and Prophets , by the Spirit ; that the Gentiles should be Fellow-heirs , and of the same Body , and Partakers of his Promise in Christ by the Gospel — and to make all Men see what is the Fellowship of the MYSTERY , which from the Beginning of the World hath been hid in God. The second Passage is in Rom. 11. 25. For I would not , Brethren , that you should be ignorant of this MYSTERY , that Blindness in part is happen'd to Israel until the Fulness of the Gentiles be come in . The third Passage is in Col. 1. 25 , 26 , 27. — The Church , whereof I am made a Minister according to the Dispensation of God which is given to me for you , to fulfil the Word of God , even the MYSTERY which hath been hid from Ages and Generations , but now is made manifest to his Saints : to whom God would make known what are the Riches of the Glory of this MYSTERY among the Gentiles . The fourth Passage is in Eph. 1. 9 , 10. Having made known unto us the MYSTERY of his Will , according to his good Pleasure which he hath purpos'd in himself , that in the Dispensation of the Fulness of times , he might gather together into one all things in Christ. These Places require no Explication , for the Sense of them all is , that the Secret of the Vocation of the Gentiles is in the Gospel made known , manifested and declar'd ; and therefore remains no longer a Mystery . The next thing under the Designation of a Mystery in the above-mention'd Sense is one Circumstance of the Resurrection . The Apostle having no less clearly and solidly than largely reason'd upon this Subject , ( 1 Cor. 15. ) obviates an Objection or Scruple that might be rais'd about the State of such as should be sound alive on the Earth at the last day . Behold , says he , ver . 51 , 52. I shew you a MYSTERY , I impart a Secret to you ; we shall not all sleep , or die , but we shall all be chang'd in a Moment , in the twinkling of an Eye ; — the Dead shall rise , and we shall be chang'd . It is not the Doctrine of the Resurrection then , you see , that is here call'd a Mystery , but only this particular Circumstance of it , viz. that the Living shall at the Sound of the last Trumpet put off their Flesh and Blood , or their Mortality , without Dying , a●…d be in an Instant render'd incorruptible and immortal , as well as those that shall revive . In the fifth Chapter to the Ephesians , ver . 31 , 32. we learn that the mutual Love and Conjunction of Man and Wife is a Type of that indissoluble Union which is between Christ and his Church . This was questionless a great Mystery before we were told it , but now there is nothing more intelligible than the Foundation of that Resemblance or Figure . The Kingdom of Antichrist in opposition to the Gospel or Kingdom of Christ is also call'd a Mystery , because it was a secret Design carry'd on insensibly and by degrees : but at length , all Obstacles being remov'd or surmounted , it appears bare-fac'd to the Light , and ( as it was divinely fore-told ) ceases to continue a Mystery . Let no Man deceive you by any means , says Paul to the Thessalonians , ( 2 Thess. 2. 3 , 4 , 5 , 6 , 7 , 8. ) for that Day shall not come except there be a falling away or Apostacy first ; and that Man of Sin be reveal'd , the Son of Perdition , &c. And now you know what with-holdeth , that he might not be reveal'd in his time ; for the MYSTERY of Iniquity doth already work , only he who now hindreth , will hinder till he be taken out of the way , and then shall that wicked one be reveal'd . These are all the Passages relating to the second Head. 32. Mystery is , Thirdly , put for any thing vail'd under Parables or Enigmatical Expressions in these paralle●… Places following . The first is in Mat. 13. 10 , 11. The Disciples came and said unto him , Why speakest thou unto them in Parables ? He answer'd and said unto them , Because it is given to you to know the MYSTERIES of the Kingdom of Heaven , but to them it is not given . The second Passage is in Mark 4. 11. And Jesus said to his Disciples , Unto you is given to know the MYSTERY of the Kingdom of God ; but unto them that are without , all these things are done in Parables . The same Words are repeated in Luk. 8. 10. And it is most evident from all of 'em , that those things which Christ spoke in Parables were not in themselves incomprehensible , but mysterious to them only to whom they were not unfolded , that ( as it is there said ) hearing they might not understand . It is now the most ordinary Practice in the World for such as would not be understood by every one , to agree upon a way of speaking peculiar to themselves . Nor is there any thing more easy than the Explication which Christ gave of these Parables at the Request of his Disciples . 33. There are but two Passages only left , and Mystery in them has no reference to any thing in particular , but it is put for all secret things in its utmost Latitude or Acceptation . The first Place is in 1 Cor. 13. 2. And tho I have the Gift of Prophecy , and understand all MYSTERIES , and all Knowledg ; and tho I have all Faith so that I could remove Mountains , and have no Charity , I am nothing . The second , parallel to this , is in 1 Cor. 14. 2. He that speaketh in an unknown Tongue , speaketh not unto Men but unto God ; for no Man understandeth him , however in the Spirit he speaketh MYSTERIES ; that is , what is intelligible enough to him , are Secrets to such as understand not his Language . 34. Having so particularly alledg'd all the Passages where there is mention made of Mysteries in the New Testament , if any should wonder why I have omitted those in the Revelation , to such I reply , that the Revelation cannot be properly look'd upon as a Part of the Gospel ; for there are no new Doctrines deliver'd in it . Far from being a Rule of Faith or Manners , it is not as much as an Explanation of any Point in our Religion . The true Subject of that Book or Vision is a Prophetical History of the External State of the Church in its various and interchangeable Periods of Prosperity or Adversity . Bu●… that I may not fall under the least S●…spicion of dealing unfairly , I shall subjoin the few Texts of the Revelation wherein the word Mystery is contain'd . The first is in Rev. 1. 20. The MYSTERY of the seven Stars which thou sawest in my right Hand , and the seven Golden Candlesticks : Well , what is the Mystery or Secret of these Stars and Candlesticks ? The seven Stars are the Angels of the seven Churches ; and the seven Candlesticks , which thou sawest , are the seven Churches , namely , of Asia . Another Passage is in chap. 17. 5 , 7. And upon her Forehead was a Name written , MYSTERY , BABYLON THE GREAT , &c. And the Angel said , — I will tell thee the MYSTERY of the Woman . This he performs too in the following Verses , which you may consult . Nor is it undeserving our particular Notice , that Mystery is here made the distinguishing Mark of the false or Antichristian Church . Mystery is a Name written on her Forehead ; that is , all her Religion consists in Mystery , she openly owns , she enjoins the Belief of Mysteries . And , no doubt on 't , as far as any Church allows of Mysteries , so far it is ANTICHRISTIAN , and may with a great deal of Justice , tho little Honour , claim Kindred with the scarlet Whore. The only remaining Text is in chap. 10. 5 , 6 , 7. And the Angel which I saw stand upon the Sea and upon the Earth , lifted up his Hand to Heaven , and swore by him that liveth for ever and ever , who created Heaven and the things that therein are , and the Earth and the things that therein are , and the Sea and the things which are therein , that there should be Time no longer ; but that in the Days of the Voice of the seventh Angel , when he shall begin to sound , the MYSTERY of God should be finish'd : that is , that all the things figuratively deliver'd in this Prophecy concerning the Gospel ( which was shewn above to signify the same with the Mystery of God ) should have their final Accomplishment , and so end with this Globe and all therein contain'd . 35. I appeal now to all equitable Persons , whether it be not evident to any that can read , that Mystery in the whole New Testament is never put for any thing inconceivable in it self , or not to be judg'd of by our ordinary Notions and Faculties , however clearly reveal'd : And whether , on the contrary , it do's not always signify some things naturally intelligible enough ; but either so vail'd by figurative Words and Rites , or so lodg'd in God's sole Knowledg and Decree , that they could not be discover'd without special Revelation . Whoever retains any real Veneration for the Scripture , and sincerely believes it to be the Word of God , must be ever concluded by its Authority , and render himself , in spight of all Prejudices , to its Evidence . He that says the Gospel is his only Rule of Faith , and yet believes any thing not warranted by it , he is an arrant Hypocrite , and do's but slily banter all the World. 36. Nor can a more favourable Opinion be harbour'd of those , who , instead of Submission to the Dictates of Scripture and Reason , straight have Recourse to such Persons as they specially follow or admire , and are ready to receive or refuse an Opinion , as these shall please to direct them . Pray , Doctor , says one of his Parishioners , what think you of such a Book ? it seems to make things plain . Ah! dear Sir , answers the Doctor , it is a very bad Book ; he 's a dangerous Man that wrote it ; he 's for believing nothing but what agrees with his own purblind , proud and carnal Reason . P. Say you so , Doctor ? then I 'm resolv'd to read no more of it , for I heard you often preach against Humane Reason ; I 'm sorry , truly , it should unhappily fall into my Hands , but I 'll take care that none of our Family set their Eyes upon 't . D. You 'll do very well , Sir ; besides , this Book is still worse than I told you , for it destroys a great many Points which we teach ; and should this Doctrine take , ( which God forbid ) most of the good Books you have at home , and which cost you no less Pains to read than Money to purchase , would signify not a Straw , and serve only for Waste-Paper to put under Pies , or for other mean Uses . P. Bless me , good Doctor , I pray God forgive me reading such a vile Treatise ; he 's an abominable Man that could write it ; but what ? my Books worth nothing , say you ? Dr. H's Sermons , and Mr. C's Discourses Waste-Paper ? I 'll never believe it , let who will say the contrary ; Lord , why don't you excommunicate the Author , and seize upon his Books ? D. Ay , Sir , Time was , — but now it seems a Man may believe according to his own Sense , and not as the Church directs ; there 's a Toleration establish'd , you know . P. That Toleration , Doctor , will — . D. Whist , Sir , say no more of it ; I am as much concern'd as you can be ; but it is not safe nor expedient at this time of day to find Faults . 37. There are others far from this Simplicity , but as firmly resolv'd to stand fast by their old Systems . When they tell us of Mysteries we must believe them , and there 's no Remedy for it . It is not the Force of Reasoning that makes these for Mysteries , — but some by-Interest ; and they 'll be sure to applaud and defend any Author that writes in favour of their Cause , whether he supports it with Reason or not . But I 'm not half so angry with these Men as with a sort of People that will not be at the Pains of examining any thing , lest they should become more clear-sighted or betterinform'd , and so be tempted to take up a new Road. Such Persons must needs be very indifferent indeed , or they make Religion come into their Scutcheons . 38. The mention of Scutcheons naturally puts me in mind of those who are little mov'd with any Reasons , when the Judgment of the Primitive Church comes in competition . The Fathers ( as they love to speak ) are to them the best Interpreters of the Words of Scripture ; And what those honest Men , says a very ingenious * Person , could not make good themselves by sufficient Reasons , is now prov'd by their sole Authority . If the Fathers foresaw this , adds the same Author , they were not to be blam'd for sparing themselves the Labour of reasoning more exactly than we find they commonly did . That Truth and Falshood should be determin'd by a Majority of Voices , or certain Periods of Time , seems to me to be the most ridiculous of all Follies . 39. But if Antiquity can in good earnest add any worth to an Opinion , I think I need not fear to stand to its Decision : For if we consider the Duration of the World , ( says another celebrated * Writer ) as we do that of Man's Life , consisting of Infancy , Youth , Manhood , and old Age ; then certainly such as liv'd before us were the Children or the Youth , and we are the true Antients of the World. And if Experience ( continues he ) be the most considerable Advantage which grown Persons have over the younger sort , then , questionless , the Experience of such as come last into the World must be incomparably greater than of those that were born long before them : for the last Comers enjoy not only all the Stock of their Predecessors , but to it have likewise added their own Observations . These Thoughts are no less ingenious than they are just and solid . But if Antiquity be understood in the vulgar Sense , I have no Reason to despair however ; for my Assertion too will become antient to Posterity , and so be in a Condition to support it self by this commodious Privilege of Prescription . 40. Yet seeing I am not likely to live till that time , it cannot be amiss to make it appear that these same Fathers , who have the good luck to be at once both the Young and the Old of the World , are on my side . 'T is not out of any Deference to their Judgments , I confess , that I take these Pains . I have freely declar'd what Value I set upon their Authority in the Beginning of this Book : but my Design is to shew the Disingenuity of those , who pretending the highest Veneration for the Writings of the Fathers , never fail to decline their Sentence when it sutes not with their Humour or Interest . 41. Clemens Alexandrinus has every where the same Notion of Mystery that I have , that the Gentiles had , and which I have prov'd to be that of the Gospel . In the 5th Book of his Stromates , which merits the Perusal of all that are curious to understand the Nature of the Jewish and Heathen Mysteries ; in that Book , I say , he puts the Matter out of all Doubt , and quotes several of those Texts of Scripture , which I have already alledg'd to this purpose . Nay he tells us , that the Christian Discipline was call'd * Illumination , because it brought hidden things to light , the Master ( CHRIST ) alone removing the Cover of the Ark , that is , the Mosaick Vail . He adds in express Words , † that those things which were mysterious and obscure in the Old Testament are made plain in the New. 42. Every one knows how the Primitive Christians , in a ridiculous imitation of the Jews , turn'd all the Scripture into Allegory ; accommodating the Properties of those Animals mention'd in the Old Testament to Events that happen'd under the New. They took the same Liberty principally with Men , where they could discover the least Resemblance between their Names , Actions , or State of Life ; and carry'd this Fancy at length to Numbers , Letters , Places , and what not . That which in the Old Testament therefore did , according to them , represent any thing in the New , they call'd the Type or Mystery of it . Thus TYPE , SYMBOL , PARABLE , SHADOW , FIGURE , SIGN and MYSTERY , signify all the same thing in Justin Martyr . This Father affirms in his Dialogue with Tryphon the Jew , that the Name of Joshua was a Mystery representing the Name Jesus ; and that the holding up of Moses's Hands during the Battel with the Amalekites in Rephidim , was a Type or Mystery of Christ's Cross , whereby he overcame Death , as the Israelites there did their Enemies : and then he adds the following Remark ; * This is to be consider'd , says he , concerning those two holy Men and Prophets of God , that neither of them was able in his single Person to carry both MYSTERIES , I mean the Type of his Cross , and that of being call'd by his Name . In the sa●…e Dialogue he calls the Predictions of the Prophets † SYMBOLS , PARABLES and MYSTERIES , explain'd by the succeeding Prophets . 43. When Tertullian in his Apology justifies the Christians from those inhumane Practices whereof their Enemies most unjustly accus'd 'em , he cries , * We are beset , we are discover'd every day ; — But if we keep always hid , how are those things known which we are said to commit ? Nay , who could make them known ? Such as are guilty ! Not so , surely : for all Mysteries are of Course under an Oath of Secrecy . The Samothracian , the Eleusinian Mysteries are conceal'd ; how much rather such as being discover'd would now provoke the Justice of Men , and might expect to meet with that of God hereafter ? They are secret Practices , you see , and not incomprehensible Doctrines which this Father counted Mysteries . 44. Origen makes the Encampments of the Israelites in their Journey to the Promis'd Land to be * Symbols or Mysteries describing the way to such as shall travel towards Heaven , or heavenly things . I need not add what he says of the Writings of the Prophets , of the Vision of Ezekiel , or the Apocalypse in particular : for he is universally confess'd to have brought this Mystick or Allegorical Method of interpreting Scripture to its Perfection , and to have surnish'd Matter to all that trod the same Path after him ; an Honour , in my Opinion , not to be envy'd him . But he was so far from thinking any Doctrine of our Religion a Mystery in the present Sense of the Word , that he expresly affirms them † to agree all with COMMON NOTIONS , and to commend themselves to the Assent of every well-dispos'd Hearer . 45. The other Fathers of the three first Centuries have exactly the same Notions of Mystery : And should they in this Matter happen to contradict in one Place what they establish'd in another , ( as they ordinarily do in most things ) it would only serve to excluàe them from being a true Rule to others that were none to themselves . But what is no small Prejudice in our Favour , seeing we have to do with Men so apt to forget , they keep very constant to this Point : so that I may justly hope by this time the Cause of Incomprehensible and Inconceivable Mysteries in Religion should be readily given up by all that sincerely respect FATHERS , SCRIPTURE , or REASON . CHAP. IV. Objections brought from particular Texts of SCRIPTURE , and from the Nature of FAITH , answer'd . 46. SOME Men are so fond of Mysteries , and it seems they find their Account in it , that they are ready to hazard any thing sooner than part with them . In the mean time , whether they know it or not , they lay nothing less than their Religion at stake by this Conduct ; for it is an ugly Sign when People profess that what they believe is above the Examination of Reason , and will suffer it by no means to come into question : It argues in themselves a Distrust of their Cause ; and others conclude , that what dares not abide the Trial of Reason , must needs it self be unreasonable at Bottom . 47. Notwithstanding these Consequences are so obvious , they harden themselves against them , and are not asham'd to bring even Scripture to countenance their Assertion . You shall hear nothing more frequently in their Mouths than these Words of the Apostle , Beware lest any Man spoil you by PHILOSOPHY and vain Deceit , after the Tradition of Men , after the Rudiments of the World , and not after Christ. Ridiculous ! as if Reason and Truth were Vanity and Craft ! By Philosophy is not here understood sound Reason , ( as all Interpreters agree ) but the Systems of Plato , of Aristotle , of Epicurus , of the Academicks , &c. many of whose Principles are directly repugnant to common Sense and good Morals . Sophistry was never more in vogue than in the Days of Paul ; and several out of these Sects imbracing Christianity , found the way to mix with it their old Opinions , which they were loth to quit for good and all . The Apostle therefore had weighty grounds to warn his Converts not to confound the Inventions of Men with the Doctrine of God. It appears nevertheless that this good Advice was to little Purpose , for you 'll find the grossest Mistakes and Whimsies of the Fathers to have been occasion'd by the several Systems of Philosophy they read before their Conversion , and which they afterwards foolishly endeavour'd to reconcile with Christianity , to the entire Ruine almost of the latter , as we shall shew ●…n the following Chapter . 48. But as no particular Hypothesis whatsoever has a Right to set up for a Standard of Reason to all Mankind , much less may vain Philosophy cr Sophistry claim this Privilege : and so far am I from aiming at any such thing , that it is the very Practice I oppose in this Book . When some have advanc'd the Metaphysical Nonsense of doting Philosophers into Articles of Faith , they raise a loud Clamour against Reason , before whose Evidence and Light their empty Shadows must disappear . For as in Philosophy so in Religion every Sect has its peculiar Extravagancies , and the INCOMPREHENSIBLE MYSTERIES of the latter do perfectly answer the OCCULT QUALITIES of the former . They were both calculated at first for the same Ends , viz. to stop the Mouths of such as demand a Reason where none can be given , and to keep as many in Ignorance as Interest shall think convenient . But God forbid that I should impute the like nefarious Designs to all that contend for Mysteries now , Thousands whereof I know to be the best meaning Men in the Universe . This sophistical or corrupt Philosophy is elsewhere in the New Testament stil'd the Wisdom of this World , to which the Greeks were as much bigotted , as the Jews were infatuated with a Fancy that nothing could be true but what was miraculously prov'd so : The Jews require a Sign , and the Greeks seek after Wisdom . But this boasted Wisdom was then Foolishness with God , and so it is now with considering Men. 49. A Passage out of the Epistle to the Romans is cited likewise to prove Humane Reason not a capable Judg of what is divinely reveal'd . The Words are , The Carnal Mind is Enmity against God ; for it is not subject to the Law of God , neither indeed can be . But if these Words be spoken of Reason , there can be nothing more false ; because Reason do's and ought to subject it self to the Divine Law : yet this Submission argues no Imperfection in Reason , as our Obedience to just Laws cannot be said to destroy our Liberty . Reason must first understand the Law of Go●… , and then comply with it ; for a Man can no more deserve Punishment for not observing such Laws as are unintelligible , than for not performing what was never enjoin'd him . The carnal Mind then in this Place is not Reason , but the carnal Desires of lewd and wicked Men ; whose Practices , as they are contrary to the reveal'd Law of God , so they are to that of sound Reason too . 50. What has been discours'd of pretended Wisdom and sensual Minds , may be easily appli'd to another Passage where it is said , that the Weapons of our Warfare are not carnal , but mighty through God to the pulling down of strong Holds , casting down Imaginations , and every high thing that exalteth it self against the Knowledg of God , and oringing into Captivity every Thought to the Obedience of Christ. It is plain from the Words as well as the Scope of the whole , that these are the Thoughts and Imaginations of foolish and profane Men , and should be captivated or reform'd by Reason as well as Scripture ; as , in effect , they often are : for such Persons not ordinarily allowing of Argument from Scripture , are first perswaded by Reason , and after that they receive the Scripture . But can Reason cast down or destroy it self ? No ; but it reduces those vain and impious Sophisms which borrow its Name to cover or authorize the Disorders they occasion . 51. It would be extremely tedious to go one by one over all the Texts which ignorant or perverse Men alledg against that Use of Reason in Religion which I particularly establish . Any single Passage to my purpose should , one would think , give sufficient Satisfaction to all Christian Lovers of Truth : for the Word of God must be every where uniform and self-consistent . But I have quoted several in the second Chapter of the second Section , to speak nothing of what I perform'd in the foregoing Chapter of the present Section . Yet because this Reasoning might be retorted , and to leave no plausible Pretences to Cavillers or Deceivers , I have punctually answer'd the strongest Objections I have observ'd in the most celebrated Pieces of Divinity ; I say which I have observ'd , for I should read the Gospel a Million of Times over before the Vulgar Notion of Mystery could ever enter into my Head , or any Passage in that Book could suggest to me that the Sense of it was above Reason or Enquiry . Nor do I find my self yet inchn'd to envy those who entertain other Thoughts of it , when all the while they openly acknowledg it to be a Divine Revelation . But seeing the most material Difficulty made to me by a Friend , is that my Opinion destroys the Nature of FAITH , I shall with all the Brevity I can deliver my Sentiments concerning this Subject . 52. I will spend no time upon the ordinary Divisions of Faith into Historical , Temporary , or Justifying , Lively or Dead , Weak or Strong , because most of these are not so much Faith it self , as different Effects thereof . The word imports Belief or Perswasion , as when we give Credit to any thing which is told us by God or Man ; whence Faith is properly divided into Human and Divine . Again , Divine Faith is either when God speaks to us immediately himself , or when we acquiesce in the Words or Writings of those to whom we believe he has spoken . All Faith now in the World is of this last sort , and by consequence entirely built upon Ratiocination . For we must first be convinc'd that those Writings are theirs whose Names they bear , we then examine the outward State and Actions of those Persons , and lastly understand what is contain'd in their Works ; otherwise we cannot determine whether they be worthy of God or not , much less firmly believe them . 53. To be confident of any thing without conceiving it , is no real Faith or Perswasion , but a rash Presumption , and an obstinate Prejudice , rather becoming Enthusiasts or Impostors than the taught of God , who has no Interest to delude his Creatures , nor wants Ability to inform them rightly . I prov'd before , ( Sect. 2. Chap. 2. ) that the Difference between Human and Divine Revelations did not consist in degrees of Perspicuity , but in Certitude . So many Circumstances frequently concur in History as render it equal to Intuition : Thus I can as soon deny my own Being as the Murder of Cicero , or the Story of William the Conqueror ; yet this happens only sometimes : But God speaks always Truth and Certainty . 54. Now since by Revelation Men are not endu'd with any new Faculties , it follows that God should lose his end in speaking to them , if what he said did not agree with their common Notions . Could that Person justly value himself upon being wiser than his Neighbours , who having infallible Assurance that something call'd Blictri had a Being in Nature , in the mean time knew not what this Blictri was ? And seeing the Case stands really thus , all Faith or Perswasion must necessarily consist of two Parts , Knowledg and Assent . 'T is the last indeed that constitutes the formal Act of Faith , but not without the Evidence of the first : And this is the true Account we have of it all over the New Testament . There we read that without Faith it is impossible to please God ; but he that cometh to God must believe that he is , and that he is a Rewarder of them that diligently seek him . So the firm Perswasion of a pious Man that his Requests will be granted , is grounded upon his knowledg of the Being , Goodness , and Power of God. It was reckon'd no Crime not to believe in Christ before he was reveal'd ; for how could they believe in him of whom they had not heard ? But with what better Reason could any be condemn'd for not believing what he said , if they might not understand it ? for , as far as I can see , these Cases are parallel . Faith is likewise said to come by hearing ; but without Understanding 't is plain this Hearing would signify nothing , Words and their Ideas being reciprocal in all Languages . 55. The Author of the Epistle to the Hebrews do's not define FAITH a Prejudice , Opinion , or Conjecture , but Conviction or Demonstration : Faith , says he , is the confident Expectation of things hop'd for , and the Demonstration of things not seen . These last Words , things not seen , signify not ( as some would have it ) things incomprehensible or unintelligible , but past or future Matters of Fact , as the Creation of the World , and the Resurrection of the Dead , or the Belief of some things invisible to our corporeal Eyes , tho intelligible enough to the Eyes of our Understanding . This appears by all the Examples subjoin'd to that Definition . Besides , there can be properly no Faith of things seen or present , for then 't is Self-evidence , and not Ratiocination : Hope that is seen is not Hope , for what a Man sees why doth he yet hope for ? But if we hope for what we see not , then do we with Patience wait for it . So the Patriarchs receiv'd not the Promises , but saw them afar off , and were perswaded of them . 56. Without conceiving Faith after this manner , how could Christ be term'd the Light of the World , the Light of the Gentiles ? How could Believers be said to have the Spirit of Wisdom , and to have the Eyes of their Hearts enlightn'd ? For the Light of the Heart or Understanding is the Knowledg of things ; and as this Knowledg is more or less , so the Mind is proportionably illuminated . Be not unwise , says the Apostle , but understanding what the Will of the Lord is . And in another place he exhorts Men never to act in dubious Matters till they are fully perswaded in their own Minds . 57. But to all this will be objected that remarkable Instance of Abraham's Faith , who was ready to sacrifice his only Son , notwithstanding God had promis'd that Kings should descend of him , and his Seed be numerous as the Stars of Heaven , or the Sand upon the Sea-shore . Did Abraham blindly obey then , without reconciling the apparent Contradiction between God's present Command and his former Promises ? Far from it : for 't is expresly recorded , that he that had receiv'd the Promises offer'd up his only begotten , of whom it was said , that in Isaac shall thy Seed be blessed ; * Reasoning that God was able to raise him again from the Dead , from whence also he had receiv'd him in a Figure . He rightly concluded that God was able to revive Isaac by a Miracle , as he was miraculously born , according to another Promise , after his Parents were past having Children , and so as good as dead : therefore it is elsewhere written of Abraham , that being not weak in Faith , he consider'd not his own Body now dead , when he was about an hundred Years old , neither yet the Deadness of Sarah's Womb ; nor stagger'd at God's Promise through Unbelief ; but being strong in Faith he gave Glory to God , and was fully perswaded that what he had promis'd he was able also to perform . 58. Now what is there in all this , but very strict Reasoning from Experience , from the Possibility of the thing , and from the Power , Justice , and Immutability of him that promis'd it ? Nor can any Man stew me in all the New Testament another Signification of Faith but a most firm Perswasion built upon substantial Reasons . In this Sense all Christianity is not seldom stil'd the Faith ; as now we usually say that we are of this or that PERSWASION , meaning the Profession of some Religion . But surely nothing can better root and establish our Perswasion than a thorow Examination and Trial of what we believe ; whereas the Weakness and Instability of our Faith proceed from want of sufficient Reasons for it , whereupon Incredulity always follows ; then fails Obedience , which is the constant Sign and Fruit of genuine Faith ; and hence spring all the Irregularities of Mens Lives . He that saith I know him , and keepeth not his Commandments , is a Liar — For he that saith he abideth in him , ought himself also to walk as he walk'd . Nor can it possibly fall out otherwise , but that he who believes without Understanding must be tost and carri'd about with every Wind of Doctrine , by the Slight and Cunning of Men ready to deceive . 59. Tho the Authority of the New Testament be so clear in this Matter , yet I shall further confirm it by the following Observations . First , if Faith were not a Perswasion resulting from the previous Knowledg and Comprehension of the thing believ'd , there could be no Degrees nor Differences in it ; for these are evident Tokens that Men know more or less of a thing , as they have Desires or Opportunities to learn it . But that there are such Degrees appears by the Scripture , where those that have only an imperfect and perfunctory Knowledg of Religion are compar'd to Infants who feed only upon Milk ; but they who arrive at a more full and accurate Certainty are liken'd to grown Men that can digest stronger Food . 60. My next Observation is , That the Subject of Faith must be intelligible to all , since the Belief thereof is commanded under no less a Penalty than Damnation : He that believet●… not , shall be damn'd . But shall any be damn'd for the Non-performance of Impossibilities ? Obligations to ●…elieve do therefore suppose a Possibility to understand . I shew'd before that Contradiction and Nothing were convertible Terms ; and I may now say as much of Mystery in the Theological Sense : for , to speak freely , Contradiction and Mystery are but two emphatick ways of saying Nothing . Contradiction expresses Nothing by a couple of Ideas that destroy one another , and Mystery expresses Nothing by Words that have no Ideas at all . 61. The third Observation shall be , That if any part of Scripture were unintelligible , it could never be rightly translated , except the Sound of the Words , and not their Sense , be look'd upon as the Revelation of God. Terms can by no means be understood , unless the things they denote be understood also . I may well understand Things without their Names , but never Names without knowing their Subjects . And , in good earnest , to what sort of Assurance can any Man pretend , that he has made a right Version of what he openly professes not to conceive ? It cannot be imagin'd how much the Notion of Mystery contributes to the Obscurity of Scripture in most Translations . When an able Linguist meets with a difficult Passage , he presently takes it for a Mystery , and concludes it is to no purpose to be at more Pains about what is in it self inexplicable . But an uncapable Translator lays his own blundring Nonsense , and all the mysterious Fruits of his Ignorance to God Almighty's Charge . These are the Wretches who plentifully furnish the Atheistical and Profane with all the Matter of their Objections against Scripture . But I hope in Time we may see a Remedy to these Disorders . 62. The fourth Observation is , That except Faith signifies an intelligible Perswasion , we cannot give others a Reason of our Hope , as Peter directs us . To say that what we believe is the Word of God , will be to no end , except we prove it to be so by Reason ; and I need not add , that if we may not examine and understand our Faith , every Man will be oblig'd implicitely to continue of that Religion where●…n he is first educated . Suppose a Siamese * Talapoin should tell a Christian Preacher that † Sommonocodom forbad the Goodness of his Religion to be tri'd by the Light of Reason ; how could the Christian confute him , if he likewise should maintain that certain Points of Christianity were above Reason ? The Question would not be ●…hen , whether Mysteries might be allow'd in the true Religion , but who had more Right to institute them , Christ or Sommonocodom ? 63. My last Observation shall be , That either the Apostles could not write more intelligibly of the reputed Mysteries , or they would not . If they would not , then 't is no longer our Fault if we neither understand nor believe them , for nothing cannot be the Object of Belief : And if they could not write more clearly themselves ( which our Adversaries will not suppose ) they were so much the less to expect Credit from others . 64. But 't is affirm'd , that GOD has a Right to require the Assent of his Creatures to what they cannot comprehend : and questionless , he may command whatever is just and reasonable , for to act Tyrannically do's only become the Devil . But I demand to what end should God require us to believe what we cannot understand ? To exercise , some say , our Diligence . But this at first sight looks ridiculous , as if the plain Duties of the Gospel , and our necessary Occupations , were not sufficient to employ all our time . But how exercise our Diligence ? Is it possible for us to understand those Mysteries at last , or not ? If it be , then all I contend for is gain'd ; for I never pretended that the Gospel could be understood without due Pains and Application , no more than any other Book . But if it be impossible after all to understand them , this is such a piece of Folly and I●…pertinence as no sober Man would be guilty of , to puzzle Peoples Heads with what they could never conceive , to exhort to , and command the Study of them ; and all this to keep 'em from Idleness , when they can scarce find leisure enough for what is on all hands granted to be intelligible . 65. Others say that GOD has enjoin'd the Belief of MYSTERIES to make us more humble . But how ? By letting us see the small Extent of our Knowledg . But this extraordinary Method is quite needless , for Experience acquaints us with that every day ; and I have spent a whole Chapter in the second Section of this Book , to prove that we have not an adequate Idea of all the Properties , and no Idea of the real Essence of any Substance in the World. It had been a much better Answer , that God would thus abridg our Speculations , to gain us the more time for the practice of what we understand . But many cover a Multitude of Sins by their Noise and Heat on the behalf of such foolish , and unprofitable Speculations . 66. From all these Observations , and what went before , it evidently follows that Faith is so far from being an implicite Assent to any thing above Reason , that this Notion directly contradicts the Ends of Religion , the Nature of Man , and the Goodness and Wisdom of God. But at this rate , some will be apt to say , Faith is no longer Faith but Knowledg . I answer , that if Knowledg be taken for a present and immediate View of things , I have no where affirm'd any thing like it , but the contrary in many Places . But if by Knowledg be meant understanding what is believ'd , then I stand by it that Faith is Knowledg : I have all along maintain'd it , and the very Words are promiscuously us'd for one another in the Gospel . We know , i. e. we believe , that this is indeed the Christ , the Saviour of the World. I know , and am perswaded by the Lord Jesus that there is nothing unclean of it self . You know that your Labour is not in vain in the Lord. 67. Others will say that this Notion of Faith makes Revelation useless . But , pray , how so ? for the Question not , whether we could discover all the Objects of our Faith by Ratiocination : I have prov'd on the contrary , that no Matter of Fact can be known without Revelation . But I assert , that what is once reveal'd we must as well understand as any other Matter in the World , Revelation being only of use to inform us whilst the Evidence of its Subject perswades us . Then , reply they , Reason is of more Dig●…ity than Revelation . I answer , Just as much as a Greek Grammar is superiour to the New Testament ; for we make use of Grammar to understand the Language , and of Reason to comprehend the Sense of that Book . But in a word , I see no need of Comparisons in this Case , for Reason is not less from God than Revelation ; 't is the Candle , the Guide , the Judg he has lodg'd within every Man that cometh into this World. 68. Lastly , It may be objected , That the Poor and Illiterate cannot have such a Faith as I maintain . Truly if this can be made out , it may pass for a greater Mystery than any System of Divinity in Christendom can afford : for what can seem more strange and wonderful , than that the common People will sooner believe what is unintelligible , incomprehensible , and above their Reasons , than what is easy , plain , and suted to their Capacities ? But the Vulgar are more oblig'd to Christ , who had a better Opinion of them than these Men ; for he preach'd his Gospel to them in a special manner ; and they , on the other hand , heard him gladly ; because , no doubt , they understood his Instructions better than the mysterious Lectures of their Priests and Scribes . The uncorrupted Doctrines of Christianity are not above their Reach or Comprehension , but the Gibberish of your Divinity Schools they understand not . It is to them the Language of the Beast , and is inconsistent with their Condition in this World , when their very Teachers must serve above an Apprenticeship to master it , before they begin the Study of the Bible . How slowly must the Gospel have mov'd at the Beginning , if such as were call'd to preach it had been oblig'd to qualify themselves after this manner ! And no wonder that it has such little Effects now upon Mens Lives , after it is so iniserably deform'd and almost ruin'd by those unintelligible and extravagant Terms , Notions , and Rites of Pagan or Jewish Original . 69. Thus I have distinctly answer'd the several Objections made to me , and I shall add no more on this Subject of Faith , when I have consider'd a Passage in the first Epistle to Peter , where it is written , that the Angels desire to see into certain things ; yet those things are not inconceivable Mysteries , but the Coming of Christ and the Gospel-state of Salvation , which were divinely foretold to the Jews , and concerning which they carefully reason'd then ; tho , now those things are fulfill'd , we are not permitted that Liberty . Receiving the end of your Faith , says Peter , the Salvation of your Souls ; of which Salvation the Prophets have enquir'd and diligently search'd , who prophesi'd of the Grace that should come unto you ; searching what or what manner of time the Spirit of Christ , which was in them did signify , when it testify'd before-hand the Sufferings of Christ , and the Glory that should follow : Unto whom it was reveal'd , that not unto themselves , but unto us , they did minister the things which are now reported unto you by them that have preach'd unto you by the Holy Ghost sent down from Heaven , which things the Angels desire to look into . Now here 's no great Mystery in all this , that the Angels , who being finite Creatures , can know nothing but by Experience , Ratiocination , or Revelation , should be as curious as the Jews , to penetrate into those future Events of such Importance , and so very obscurely reveal'd . CHAP. V. Objections , drawn from the Consideration of MIRACLES , answer'd . 70. WHen all other shifts prove ineffectual , the Partizans of MYSTERY fly to MIRACLES as their last Refuge : but this is too weak a Place to make any long Resistance , and we doubt not of beating 'em quickly thence with Ease and Safety . But seeing , for the most part , the State of this Controversy is never distinctly laid , I shall first endeavour to give a clear Notion of the Nature of Miracles , and then leave it to be consider'd whether I have much Reason to apprehend any Danger from this Objection . A MIRACLE then is some Action exceeding all humane Power , and which the Laws of NATURE cannot perform by their ordinary Operations . 71. Now whatever is contrary to Reason can be no Miracle , for it has been sufficiently prov'd already , that Contradiction is only another word for Impossible or Nothing . The miraculous Action therefore must be something in it self intelligible and possible , tho the manner of doing it be extraordinary . So for a Man to walk safe in the midst of Fire is conceivable , and possible too , should any thing capable of repelling the Heat and Flames surround him : but when such a Security is not provided by Art or Chance , but is the immediate Effect of supernatural Power , then it makes a Miracle . An able Physician do's sometimes restore Sight to the Blind ; and a Hand or Foot must dry up , when the Circulation of the Blood and Humours is too much excluded from it : but if without the ordinary Time and Applications those Members be cur'd in an Instant , at the Command or Desire of any Person , such an Action is truly miraculous , as well as the sudden Restoration of a sick Body to Health , which Art or Nature must spend a great deal of Time and Pains upon . 72. No Miracle then is contrary to Reason , for the Action must be intelligible , and the Performance of it appear most easy to the Author of Nature , who may command all its Principles at his Pleasure . Therefore all those Miracles are fictitious , wherein there occur any Contradictions , as that Christ was born without opening any Passage out of the Virgin 's Body ; that a Head spoke some Days after it was sever'd from the Body , and the Tongue cut out ; with Multitudes of this kind that may be met with among the Papists , the Jews , the Bramins , the Mahometans , and in all Places where the Credulity of the People makes 'em a Merchandize to their Priests . 73. Let us next consider , that God is not so prodigal of Miracles , as to work any at random . The Order of Nature is not alter'd , stopp'd , or forwarded , unless for some weighty Design becoming the Divine Wisdom and Majesty . And , indeed , we learn from Scripture and Reason , that no Miracle is ever wrought without some special and important End , which is either appointed by those for whom the Miracle is made , or intended and declar'd by him that works it . If the Apostles had barely cur'd the blind , the deaf , the lame , the diseas'd , this would certainly procure 'em an extraordinary Esteem ; and in some Places too Divine VVorship , as it happen'd to Paul and Ba●…nabas at Lystra , when they had cur'd a born Cripple without any farther Circumstance ; but this was only a Means to gain the Attention of these Idolaters to the Doctrine they were about to preach in their City . Nor is there any Miracle mention'd in the New Testament , but what serv'd to confirm the Authority of those that wrought it , to procure Attention to the Doctrines of the Gospel , or for the like wise and reasonable Purposes . 74. By this Rule the celebrated Feats of Goblins and Fairies , of Witches , of Conjurers , and all the Heathen Prodigies , must be accounted fictitious , idle , and superstitious Fables ; for in all these there appears no End deserving a Change in Nature . Besides , they evidently contradict our Idea of God , and quite subvert his Providence . Diabolical Delusions would hereby receive equal Confirmation with Divine Revelation , Miracles being perform'd in favour of both . Nay , the VVonders of the Devil and his Agents would infinitely exceed in Number and Quality those of God , and his Servants : which Affertion must hold true were no Stories believ'd but the best a●…tested in every Country of England , to speak nothing of more credulous Nations ; for it is very observable , that the more ignorant and barbarous any People remain , you shall find 'em most abound with Tales of this nature , and stand in far greater Aw of Satan tha●… Jehovah . In a word , the Heathens , after this rate , would be rivetted in their Idolatry , and the ugliest Hag or most beggarly Astrologer equalize the Prophets and Apostles . But why should good Reasons be spent in Confutation of mere Fictions ? for I challenge any Person whatsoever to produce one Instance of these lying VVonders that contains all the true Characters of Historical Evidence ; and withal I dare engage as soon to prove the Goodness of the Alcoran as of the Gospel , if the Belief of any Miracles , except Divine ●…nes , be grantedme . But they must draw some Advantage from the superstitious Fear of the People , who so industriously cherish it . 75. After what has been already observ'd , I need not add , that all Miracles secretly perform'd , or among that Party only to whose Profit and Advantage the Belief of them turns , must be rejected as counterfeit and false ; for as such cannot bear the Test of moral Certitude , so they contradict the very Design of Miracles , which are always wrought in favour of the Unbelieving . But the Papists alone must be the VVitnesses of their own Miracles , and never the Hereticks they would convert by them : nor is their Practice less ridiculous in confirming one Miracle by another , as that of Transubstantiation by several more . 76. From all this laid together , it follows , that nothing contrary to Reason , whether you consider the Action or Design , is miraculous . But there 's a good old Distinction that serves all turns : Tho Miracles are not contrary to Reason , says one , yet they are surely above it . In what Sense pray ? Which is above Reason , the Thing , or the Manner of it ? If it be answer'd , the last , I suppose the Objector thinks I mean by Miracle some Philosophical Experiment , or some Phenomenon that surprizes only by its Rarity . Could I tell how a Miracle was wrought . I believe I might do as much my self ; but what may be said to have been this or that way perform'd , is no Miracle at all . It suffices therefore , that the Truth of the Action be demonstrated , and the Possibility of it , to any Being able to govern Nature by instanta●…eously extracting , mollifying , mixing , infusing , consolidating , &c. and this , it may be , by the Ministry of thousands at once ; for Miracles are produc'd according to the Laws of Nature , tho above its ordinary Operations , which are therefore supernaturally assisted . 77. But finally , it will be said , that in the State of the Question , at the beginning of my Book , I maintain'd the Manner as well as the Thing was explicable . But of what ? of Miracles ? No surely ; but of those Doctrines in Confirmation whereof the Miracles are wrought . This I stand by still , and may add , I hope , that I have clearly prov'd it too : But to say as much of Miracles would be to make 'em no Miracles , which shews the Weakness , and Impertinence of this Objection . CHAP. VI. When , why , and by whom were MYSTERIES brought into Christianity . 78. THE End of the LAW being Righteousness , JESUS CHRIST came not to destroy , but to fulfil it : for he fully and clearly preach'd the purest Morals , he taught that reasonable Worship , and those just Conceptions of Heaven and Heavenly Things , which were more obscurely signifi'd or design'd by the Legal Observations . So having stripp'd the Truth of all those external Types and Ceremonies which made it difficult before , he render'd it easy and obvious to the meanest Capacities . His Disciples and Followers kept to this Simplicity for some considerable time , tho very early divers Abuses began to get footing amongst them . The converted Jews , who continu'd mighty fond of their Levitical Rites and Feasts , would willingly retain them , and be Christians too . Thus what at the beginning was but only tolerated in weaker Brethren , became afterwards a part of Christianity it self , under the Pretence of Apostolick Prescription or Tradition . 79. But this was nothing compar'd to the Injury done to Religion by the Gentiles ; who , as they were proselyted in greater Numbers than the Jews , so the Abuses they introduc'd were of more dangerous and universal Influence . They were not a little scandaliz'd at the plain Dress of the Gospel , with the wonderful Facility of the Doctrines it contain'd , having been accustom'd all their Lives to the pompous Worship and secret Mysteries of Deities without Number . The Christians on the other hand were careful to remove all Obstacles lying in the way of the Gentiles . They thought the most effectual way of gaining them over to their side was by compounding the Matter , which led them to unwarrantable Compliances , till at length they likewise set up for Mysteries . Yet not having the least Precedent for any Ceremonies from the Gospel , excepting Baptism and the Supper , they strangely disguis'd and transform'd these by adding to them the Pagan Mystick Rites . They administr'd them with the strictest Secrecy ; and , to be inferiour to their Aversaries in no Circumstance , they permitted none to assist at them , but such as were antecedently prepar'd or initiated . And to inspire their Catechumens with most ardent Desires of Participation , they gave out that what was so industriously hid were * tremendous and unutterable Mysteries . 80. Thus lest Simplicity , the noblest Ornament of the Truth , should expose it to the Contempt of Unbelievers , Christianity was put upon an equal Level with the Mysteries of Ceres , or the Orgies of Bacchus . Foolish and mistaken Care ! as if the most impious Superstitions could be sanctifi'd by the Name of Christ. But such is always the Fruit of prudential and condescending Terms of Conversion in RELIGION , whereby the Number and not the Sincerity of Professors is mainly intended . 81. When once the Philosophers thought it their Interest to turn Christians , Matters grew every Day worse and worse : for they not only retain'd the Air , the Genius , and sometimes the Garb of their several Sects , but most of their erroneous Opinions too . And while they pretended to imploy their Philosophy in Defence of Christianity , they so confounded them together , that what before was plain to every one , did now become intelligible only to the Learned , who made it still less evident by their litigious Disputes , and vain Subtilties . We must not forget that the Philosophers were for making no meaner a Figure among the Christians than they did formerly among the Heathens ; but this was what they could not possibly effect , without rendring every thing abstruse by Terms or otherwise , and so making themselves sole Masters of the Interpretation . 82. These Abuses became almost incurable , when the supreme Magistrate did openly countenance the Christian Religion . Multitudes then profess'd themselves of the Emperor's Perswasion , only to make their Court , and mend their Fortunes by it , or to preserve those Places and Preferments whereof they were already possess'd . These continu'd Pagans in their Hearts ; and it may be easily imagin'd that they carri'd all their old Prejudices along with them into a Religion which they purely embrac'd out of Politick Considerations : And so it constantly happens , when the Conscience is forc'd and not perswaded , which was a while after the Case of these Heathens . 83. The zealous Emperors erected stately Churches , and converted the Heathen Temples , Sanctuaries , Fanes or Chappels , to the Use of Christians , after a previous Expiation , and placing the Sign of the Cross in them to assure their Possession to Christ. All their Endowments , with the Benefices of the Priests , Flamens , Augurs , and the whole sacred Tribe , were appropriated to the Christian Clergy . Nay , their very Habits , as * white Linen Stoles , Mitres , and the like , were retain'd to bring those , as was pretended , to an imperceptible Change , who could not be reconcil'd to the Christian Simplicity and Poverty . But indeed the Design at bottom was to introduce the Riches , Pomp , and Dignities of the Clergy which immediately succeeded . 84. Things being in this Cond●…tion , and the Rites of Baptism and the Supper being very sensibly augmented , it will not be amiss before I pass further to lay down a short Parallel of the antient Heathen and new-coin'd Christian Mysteries . And I shall endeavour so to do it , as to make it evident they were one in Nature , however different in their Subjects . 85. First , Their Terms were exactly the same without any Alteration : They both made use of the words initiating and perfecting . They both call'd their MYSTERIES Myeseis , Teleioseis , Teleiotika , Epopteiai , &c. They both look'd upon Initiation as a kind of deifying . And they both stil'd their Priests Mystagogue , Mystes , Hierotelestes , &c. 86. Secondly , The Preparatives to their Initiations were the same . The Gentiles us'd several * Washings and Lustrations ; they † fasted , and ‖ abstain'd from Women before Initiation ; tho the wiser ●…ort did laugh at those who thought such Actions could * expiate Sin , or appease Heaven . But the Fathers , the admir'd Fathers , imitated them in all these things ; and this was the Origin of Abstinence from certain kinds of Meat , of your mock Anniversary Fasts , and the Clerical Celibacy . 87. Thirdly , The Christians kept their Mysteries as secret as the Heathens did theirs . † Chrysostom says , We shut the Doors when we celebrate our Mysteries , and exclude the uninitiated . ‖ Basil of Cesarea assures us , that the Esteem of Mysteries is preserv'd only by Silence . And (*) Synesius says , that the Gentile Mysteries were perform'd by Night , because their Veneration proceeds from Mens Ignorance about them . But why should that deserve Blame in others , good Synesius , which you allow in your own Party ? or is it that the Christians have a better Right to Mysteries than the Gentiles ? 88. Fourthly , The Fathers were extreamly cautious not to speak intelligibly of their Mysteries before Unbelievers , or the Catechumens ; whence you frequently meet in their Writings with these or the like Expressions , * The Initiated know , the Initiated understand what I say . And as the Heathens did by Proclamation † drive away all the Profane from their Mysteries , so the Deacons of the Primitive Church cri'd aloud before the Celebration of Baptism , but chiefly of the Supper , ‖ Go out all you Catechumens , walk out all that are not initiated , or something to this Effect , for they often vari'd the Form. Cyril of Jerusalem has a very singular Passage to our purpose , * Now when catechising is rehears'd , if a Catechumen should ask you what the Teachers said , tell it by no means to any that is not initiated : for we entrust you with a Mystery , and the hope of the Life to come . Keep this Mystery then to him that rewardeth : and if any should say unto you , What harm is it , if I also learn ? Answer him , that so sick Persons desire Wine : But if it be given to any unseasonably , it makes him frantick , and so two Evils happen ; both the sick Man is destroy'd , and the Physician is disparag'd . Thus if a Catechumen hears those things from any of the Faithful , he grows likewise frantick ; for not understanding what he heard , he argues against the thing , and laughs at what is said : so the Believer that told it him is condemn'd as a Betrayer of Secrets . Now you being one of us , see that you blab out nothing : not that what we say are not worthy to be spoken , but that others are not worthy to hear them . When you were a Catechumen your self , we never told you what was propos'd . But when you have learnt by experience the Sublimity of those things which are taught , you will then be convinc'd that the Catechumens are unworthy to hear them . 89. Fifthly , The Steps and Degrees in both their Initiations are the same . The Heathens had * five Degrees necessary to Perfection . First , common Purgation ; Secondly , more private Purgation ; Thirdly , a liberty of standing amongst the Initiated ; Fourthly , Initiation ; and , Lastly , the Right of seeing every thing , or being Epopts . Among the Christians likewise there were five Steps by which their Penitents were re-admitted to Communion . First they were oblig'd to remain some Years separate from the Congregation lamenting their Sins , whence this Step was call'd Proclausis . Secondly , they were remov'd nearer the People , where during three Years they might hear the Priests , tho not see them : this Step was therefore call'd Acroasis . Thirdly , for three Years more they might hear and see , but not mix with the Congregation : this Period was call'd Hypoptosis . Fourthly , they might stand with the People , but not receive the Sacraments : this was their Systasis . And , Fifthly , they were admitted to Communion , which was call'd Mathexis . The new Converts likewise , under Preparation to participate of the Mysteries , were stil'd Catechumens ; then competent ; and , lastly , Epopts , perfect , or Believers : which are the very Degrees in Name and Quality , to which Pythagoras oblig'd his Disciples . 90. I could draw out this Parallel much larger , but here 's enough to shew how Christianity became mysterious , and how so divine an Institution did , through the Craft and Ambition of Priests and Philosophers , degenerate into meer Paganism . 91. Mystery prevail'd very little in the first Hundred or Century of Years after Christ ; but in the second and third , it began to establish it self by Ceremonies . To Baptism were then added the tasting of Milk and * Honey , † Anointing , the Sign of the Cross , a white Garment , &c. There was quickly after a farther Accession of Questions and Answers , of antecedent Fastings and Watchings , Kissing , and set times of Administration . After Baptism they did not ‖ wash for a whole Week , exactly answerable to the Superstition of the Gentiles , who never put off the * Garment in which they were initiated till it fell all to tatters . Next were added Injection of Salt and Wine into the Mouths of the Baptiz'd , and a second Unction , with Imposition of Hands . But in later times there was no end of Lights , Exorcisms , Exsufflations , and many other Extravagancies of Jewish , or Heathen Original . From this Source sprang not only the Belief of Omens , Presages , Apparitions , † the Custom of Burying with three shovel-fulls of Earth , with other vulgar Observations among Christians ; but also Lights , Feasts or Holy-days , Consecrations , Images , worshipping towards the ‖ East , Altars , Musick , Dedications of Churches , and in them distinct Places for the LAITY , ( as they speak ) and the CLERGY : for there is nothing like these in the Writings of the Apostles , but they are all plainly contain'd in the Books of the Gentiles , and was the Substance of their Worship . 92. All the Rites of the Supper , too tedious to particularize , were introduc'd by degrees after the same manner . So by endeavouring to make the plainest things in the World appear mysterious , their very Nature and Use were absolutely perverted and destroy'd , and are not yet fully restor'd by the purest Reformations in Christendom . But we must not forget how Tertullian himself has acknowledg'd that for their frequent Crossings and other Baptismal Rites , for their scrupling to let any of the Bread and Wine fall to the Ground , or to receive them from any hand but the Priest's , with the like Ceremonies , they had no colour of * Authority from the Scriptures , but only from Custom and Tradition . 93. Now their own Advantage being the Motive that put the Primitive Clergy upon reviving Mystery , they quickly erected themselves by its Assistance into a separate and politick Body , tho not so soon into their various Orders and Degrees . For in the two first Centuries we meet with no Sub-Deacons , Readers , or the like ; much less with the Names or Dignities of Popes , Cardinals , Patriarchs , Metropolitans , Archbishops , Primates , Suffragans , Archdeacons , Deans , Chancellors , Vicars , or their numerous Dependants and Retinue . But in small time Mystery made way for those , and several other Usurpations upon Mankind , under pretence of Labourers in the Lord's Vineyard . 94. The Degrees or Constitutions concerning Ceremonies and Discipline , to encrease the Splendor of this new State , did strangely affect , stupify , and amaze the Minds of the ignorant People ; and made them believe they were in good earnest Mediators between God and Men , that could fix Sanctity to certain Times , Places , Persons , or Actions . They seem'd almost a different and more divine Species of Creatures , distinguishing themselves from other Men in their Garb , in their manner of living by Tithes and Donations , in their separate Places at Church , and several other ways . By this means the Clergy were able to do any thing ; they engross'd at length the sole Right of interpreting Scripture , and with it claim'd Infallibility , to their Body . 95. This is the true Origin and Progress of the Christian Mysteries ; and we may observe how great a share of their Establishment is owing to Ceremonies . These never fail to take off the Mind from the Substance of Religion , and lead Men into dangerous Mistakes : for Ceremonies being easily observ'd , every one thinks himself religious enough that exactly performs them . But there is nothing so naturally opposite as CEREMONY and CHRISTIANITY . The latter discovers Religion naked to all the World , and the former delivers it under mystical Representations of a meerly arbitrary Signification . 96. It is visible then that Ceremonies perplex instead of explaining ; but supposing they made things easier , then that would be the best Religion which had most of them , for they are generally , and may all be made , equally significative . A Candle put ●…nto the Hands of the Baptiz'd , to denote the Light of the Gospel , is every whit as good a Ceremony as to make the Sign of the Cross upon their Fore-heads , in token of owning Christ for their Master and Saviour . Wine , Milk , and Honey signify spiritual Nourishment , Strength , and Gladness , as well as standing at the Gospel betokens our Readiness to hear or profess it . 97. In short , there 's no degree of Enthusiasm higher than placing Religion in such Fooleries ; nor any thing so base as by these fraudulent Arts to make the Gospel of no effect , unles ; as sar as it serves a Party . But I shall have a better Occasion of exhausting the Subject of Ceremonies elsewhere . I treat of 'em here only as they made up the Gentile Mysteries , and were afterwards brought in to constitute those of the Christians . But as the vastmultitudes of the latter quickly render'd all secret Rites almost impossible , so to preserve the Mystery , things were purposely made downright unintelligible , or very perplex'd . In this Poi●… our pretended Christians outdid all the Mysteries of the Heathens ; for the Honour of these might be destroy'd by Discovery , or the babling Tongue of any initiated Person : But the new Mysteries were thus securely plac'd above the Reach of all Sense and Reason . Nay , so jealous were the CLERGY of their own Order , lest any of 'em should irreligiously unfold those sublime Mysteries to the profanely inquisitive LAITY , that they thought fit to put it as much out of the Power of the Holy Tribe it self , as out of ours , to understand them ; and so it continues , in a great measure , to this day . The CONCLUSION . THUS I have endeavour'd to shew others , what I'm fully convinc'd of my self , that there is no MYSTERY in CHRISTIANITY , or the most perfect Religion ; and that by Consequence nothing contradictory or inconceivable , however made an Article of Faith , can be contain'd in the Gospel , if it be really the Word of God : for I have hitherto argu'd only upon this Supposition , for the Reasons to be seen towards the end of the Preface . Notwithstanding all Pretences that may be made to the contrary , it is evident that no particular Instances or Doctrines of any sort can serve for a proper Answer to this DISCOURSE ; for , as long as the Reasons of it hold good , whatever Instance can be alledg'd must either be found not mysterious , or , if it prove a MYSTERY , not divinely reveal'd . There is no middle way , that I can see . When those Passages of Scripture I have cited for my Assertion , are either reconcil'd to such as any would bring against me , or prov'd not to be understood by me ; when my Arguments against all inconceivable Mysteries , and the Absurdity of God's revealing any such Mysteries , are confuted , 't is time enough then for others to produce Examples , or for me to consider ' em . And tho by convincing People that all the Parts of their RELIGION must not only be in themselves , but to them also must appear , sound and intelligible , I might justly leave every one to discover to himself the Reasonableness or Unreasonableness of his Religion ( which is no difficult Business , when once Men are perswaded that they have a right to do it ; ) yet the Duties I ow GOD and the World oblige me to proceed further according as I enjoy Health or Leisure , without limiting my self as to any time , that being a thing in no Man's Power to command at his Pleasure . My next Task therefore is ( God willing ) to prove the Doctrines of the New Testament perspicuous , possible , and most worthy of God , as well as all calculated for the highest Benefits of Man. Some will not thank me , it 's probable , for so useful an Undertaking ; and others will make me a Heretick in grain for what I have perform'd already . But as it is Duty , and no Body's Appláuse , which is the Rule of my Actions ; so , God knows , I no more value this cheap and ridiculous Nick-name of a Heretick than Paul did besore me : for I acknowledg no ORTHODOXY but the TRVTH ; and , I 'm sure , where-ever the TRVTH is , there must be also the CHVRCH , of God I mean , and not any Human Faction or Policy . Besides , the Imputation of Heterodoxy being now as liberal upon the slightest Occasions , out of Ignorance , Passion , or Malice , as in the Days of Ireneus and Epiphanius , it is many times instead of a Reproach the greatest Honour imaginable . Some good Men may be apt to say , that , supposing my Opinion never so true , it may notwithstanding occasion much harm ; because when People find themselves impos'd upon in any part of Religion , they are ready to call the whole in question . This Offence is plainly taken , not given ; and my Design is nothing the less good , if ill-dispos'd Persons abuse it , as they frequently do Learning , Reason , Scripture , and the best things in the World. But it is visible to every one that they are the Contradictions and Mysteries unjustly charg'd upon Religion , which occasion so many to become Deists and Atheists . And it should be consider'd likewise that when any , not acquainted with it , are dazl'd by the sudden Splendor of the Truth , their Number is not comparable to theirs who see clearly by its Light. Because several turn'd Libertines and Atheists when PRIEST-CRAFT was laid so open at the Reformation , were Luther , Calvin , or Zwinglius to be blam'd for it ? or which should weigh most with them , these few prejudic'd Scepticks , or those thousands they converted from the Superstitions of Rome ? I 'm therefore for giving no Quarter to ERROR under any pretence ; and will be sure , where-ever I have Ability or Opportunity , to expose it in its true Colours , without rendring my Labour ineffectual , by weakly mincing or softning of any thing . FINIS . Notes, typically marginal, from the original text Notes for div A62844-e2080 2 Pct. 2. 1. Notes for div A62844-e4010 1 Tim. 1. 7. Mat. 15. 9. 1 Cor. 14. 8 , 9. Ver. 9. Rom. 12. 1. 1 Cor. 14. 11. Ver. 2. Acts 14. 17. Num. 23. 19. Ephes. 4. 14. Ephes. 4. 17 , 18. Rom. 4. 17. 1 Cor. 2. ii . Deut. 29. 29. Deut. 13. 1 , 2 , 3. * The Service of many Gods. Deut. 18. 21 , 22. Jer. 32. 7 , 8 Luke 1 , 34 , 35. Ver. 38. Mat. 7. 14. 2 Tim. 3. 13. Tit. 1. 10. 1 Thess. 5. 21. 1 Joh. 4. 1. Psal. 32. 9. Eph. 5. 15 : 1 Cor. 10. 15. 1 Cor. 14. 6. Deut. 30. 11 , 14. Joh. 3. 2. Joh. 9. 16. Joh. 10. 21. Joh. 10. 37 , 38. Joh. 7. 31. Joh. 2. 23. Heb. 2. 3 , 4. 2 Cor. 4. 2. 1 P●…t . 3. 15. 1 Cor. 2. 1. Ver. 4. 1 Cor. 2. 14. Luk. 4. 18. 1 Cor. 2. 14. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly signifies the animal , and never the natural State of Man. It should be in this Place translated sensual , as it is very rightly , Jam. 3. 15. and Jude , v. 19. Rom. 8. 5 , 7. Heb. 12. 1. Rom. 7. 23. Ver. 21. Joh. 3. 12. Jam. 1. 13 , 14. Rom. 10. 14. jer . 13. 23. 1 Cor. 4. 7. Jam. I. S. 2 Pet. 3. 3. Jude , v. 10. 2 Con 4. 3 , 4. ‖ How the absolute Liberty we expertence in our selves , is consistent with God's Omnip●…lency and our Dependanc●… on him , shall in due Place b●… censider'd , Notes for div A62844-e8450 Rom. I. 22 , 23 , 25. * — Procul , O procul este Prosani ! Conclamat vates , totoque absistite Iuco . Virg. 1. 6. AEneid . v. 259. Callimach . Hymo . in Apol. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. in Phaedon . pag. 69. Edit . Paris . 1578. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocrat . in Panegyr . Initiaque ut appellantur , ita re vera principia vitae cognovimus : neque solum cum laetitia vivendi rationem accepimus , sed etiam cum spe meliore moriendi . Cic. l. 2. de Leg. c. 14. † Quis Cereris rirus audet vulgare Profanis ? Magnaque Threïcio sacra reperta Samo ? Ovid. l. 2. de Arte Amand. v. 601. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariltid . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solipater in Divis. Quaest. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristophanes in Avibus ; etiam Suidas in voce . † Acarnanes duo Juvenes per Initiorum dies non Initiati Templum Cereris , imprudentes Re●…igionis , cum caetera turba ingressi sunt . Facilè eos Ser●…no prodidit , absurdè quaedam percunctantes : Deductique ad Antistites Templi , quum palam esset per errorem ingressos , tanquam ob infandum scelus interfecti sunt . Livius , lib. 31. cap. 14. ‖ Witness the Story of Peatheus , which asforded the Subject of a Tragedy to Euripides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scholiast . in Aristophanis Ranas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. in Plut. Aristophan . Act. 4. Sc. 2. ‖ Pars obscura cavis celebrabant Orgia cistis , Orgia quae frustra cupiunt audire Prosani . Cat. Epigram . 64. v. 260. Luk. 2. 52. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 2. 11. 1 Cor. 2. 7 , 8. Ver. 9 , 10. * As if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been a Corruption of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Cebet . Tab. p. 11. Ed. Amst. 1689. 1 Cor. 2. 16. Rom. 5. 12. Heb. 10. 1. Luke 10. 24. 2 Cor. 3. 12 , 13. Ver. 14. Rom. 16. 25 , 26. A●…s ●…0 . 20 , 27. Rom. 11. 15. * M. de Fontenelle , dans son Histos e des Oracles . * Monsieur Perrault dans ses Parallelles des Anciens & des Modernes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 578. edit . Col. 1688. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id●…m ibid. pag. 576. Exod. 17. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 338. edit . Col. 1636. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 294. * Quotidiè obsidemur , quotidiè prodimur ; — Si semper ●…mus , quando proditum cst quodadmittimus ? Immo à quibus prodi potuit ? ●…b ipsis reis ! Non utique ; cum vel ex forma omnibus Mysteriis silentii fides debeatur . Samothrac●…a & Eleusinia reticentur ; quantò magis talia quae prodita interim etiam Humanam animadversionem provocabunt , dum Divi●… servatur ? Pag. 8. edit . Paris . 1675. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 6. contra Cels. pag. 291. edit . C●… . 1677. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 3. contra 〈◊〉 . pag. 135. Col. 2. 8. 1 Cor. 3. 19. 1 Cor. 1. 22. Rom. 8. 7. 2 Cor. 10 : 4 , 5. Heb. 11. 6. Rom. 10. 14. Ver. 1●… . Heb. 11. 1. Rom. 8. 24 , 25. Heb. 11. 13. Joh. 8. 12. & 9. 5. Acts 13. 47. Eph. 1. 17. Ver. 18. Eph. 5. 17. Rom. 14. 5. Heb. 11. 17 , 18 , 19. * So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated . Ver. 12. Rom. 4. 19 , 20 , 21. 1 John 2. 4 , 6. Eph. 4. 14. 1 Cor. 3. 2. Heb. 5. 12 , 13 , 14. Mark 16. 16. 1 Pet. 3. 15. * Or Priest. † The God of the Siameses . Joh. 4. 42. Rom. 14. 14. 1 Cor. 15. 58. Mark 12. 37. 1 Pet. 1. 9-12 . Acts 14. 11 , &c. Rom. 10. 4. Mat. 5. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * — Non discolor ulli Ante aras cultus ; velantur corpora lino , Et Pelusiaco praesulget stamine vertex . Sil. Ital. lib. 3. v. 23. Alba decet Cererem vestis ; Cerealibus albam Sumite — Ovid. Fast. l. 4. v. 619. Color autem Albus praecipuè decorus Deo est , tum in caeteris , tum maxime in Textili . Cic. l. 2. de Leg. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . de Deae Syriae Sacerdotibu●… . Linigeri fugiunt Calvi , sistrataque Turba . Martial . l. 12. Ep. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sacerdos stipatum me religiosa cohorte deducit ad proximas balneas , & priùs sueto lavacro traditum , praefatus Deûm veniam , purissimè circumrorans abluit . Apul. Haec sanctè ut poscas , Tiberino in gurgite mergis Manè caput bis terque , & noctem Flumine pur gas . Pers. Sat. 2. v. 15. Ter caput irrorat , ter collit in aethera palmas . Ovid. Fast. l. 4. v. 31 c. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. pag. 13. Arnob. lib. 5. ‖ Vos quoque abesse procul jubeo , discedite ab ari●… , Queis tulit hesterna gaudia nocte Venus . Tibul. l. 2. Eleg. 1. v. 11. Casta placent superis , pura cum veste venite , Et manibus pueris sumite fontis aquam . Titul . ibid. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Omne nefas , omnemque mali purgamina causam Credebant nostri tollere posse senes . Ovid. Fast. l. 2. v. 35. Ah nimium faciles qui tristia crimina caedis , Fluminea tolli posse putatis aqua ! Idem ib. v. 45. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homil. in Matth. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De providen . Sect. 2. * Norunt initiati . August . in locis pluribus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . in Genes . in Homil. 27. & alibi passim . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orpheus , Lucianus , &c. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyril . Hicrosol . praef●…t . in 〈◊〉 . Ed. t. Paris . 1631. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Olympiodor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Denique ut a Baptismate ingrediar , aquam adituri ibidem , sed & aliquanto prius in eccle●…a sub Antistitis manu , contestamur nos renunciare Diabolo , & pompae , & angelis ejus . Dehinc t●…r m●…rgitamur , amplius aliquid respondentes quam Dominus in Evangelio determinavit . Inde suscepti lactis & mellis concordiam praegustamus ; ex eaque die Lavacro quotidiano per totam Hebdomadem abstinemus . Tertullian . pag. 102. † Egressi de Lavacro perunguimur benedicta Unctione , &c. Id. pag. 226. ‖ Tertul , in loco citato . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scholiast . in Plut. Aristophan . † Priusquam in eos [ scil . mortuous ] injecta Gleba est , Locus ille , ubi crematum est corpus , nihil hab●…t Religionis : Anglicè , Before this Ceremony , ' t●…s not Halowd Ground . Cic. l. a. de Leg. cap. 22. Archytas naufragus , praetereuntem exo●…ans ne se insepu●…um relinquat , sic pr●…ces absolvit apud Horatium : Quanquam 〈◊〉 , non est mora longa : licebit , Injecto TER pu'vere , curras . Li●… . 1. Od. 28. v. 35. ‖ Ris D●…a 〈◊〉 〈◊〉 , ●…c tu conversus ad ortum Dic quater ; & vivo p●…rlue rore man●…s . Ovid , Fast. 1. 4. v. 777. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lucian . pag. 674. ●…dit . Amst. 1687. * Harum & aliarum ejusmodi Disciplinarum , si legem expostules Scripturarum , nullam invenies ; Traditio tibi praetenditur auctrix , Consuetudo confirmatrix , & Fides observatrix . Pag. 102. Act. 24. 14. 
A28444	----	The oracles of reason ... in several letters to Mr. Hobbs and other persons of eminent quality and learning / by Char. Blount, Esq., Mr. Gildon and others. Blount, Charles, 1654-1693. 1693 Approx. 328 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A28444 Wing B3312 ESTC R15706 11724939 ocm 11724939 48367 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28444) Transcribed from: (Early English Books Online ; image set 48367) Images scanned from microfilm: (Early English books, 1641-1700 ; 14:19) The oracles of reason ... in several letters to Mr. Hobbs and other persons of eminent quality and learning / by Char. Blount, Esq., Mr. Gildon and others. Blount, Charles, 1654-1693. Burnet, Thomas, 1635?-1715. Archaeology philosophicae. Gildon, Charles, 1665-1724. H. B. [24], 226 p. [s.n.], London : 1693. Preface signed: C. Gildon [i.e. Charles Gildon]. The 7th and 8th chapters of Burnet's Archaeologia and Appendix of the Brachmin's religion, were translated by H.B. [i.e Henry Brown] Cf. p. 20. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Rationalism -- Early works to 1800. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-09 John Latta Sampled and proofread 2002-09 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion THE ORACLES OF REASON : Consisting of 1. A Vindication of Dr. Burnet's Archiologiae . 2. The Seventh and Eighth Chapters of the same . 3. Of Moses's Description of the Original state of Man , &c. 4. Dr. Burnet's Appendix of the Brachmins Religion . 5. An Account of the Deist's Religion . 6. Of the Immortality of the Soul 7. Concerning the Arrians , Trinitarians and Councils . 8. That Felicity consists in Pleasure . 9. Of Fate and Fortune . 10. Of the Original of the Iews . 11. The Lawfulness of Marrying two Sisters Successively . 12. A Political Account of the Subversion of Iewdaism , and Original of the Millenium . 13. Of the Auguries of the Ancients . 14. Natural Religion as oppos'd to divine Revelation . 15. That the Soul is Matter . 16. That the World is Eternal , &c. In several Letters to Mr. Hobbs and other Persons of Eminent Quality , and Learning . By Char. Blount Esq Mr. Gildon and Others . LONDON , Printed 1693. THE PREFACE . NAture , or that Sacred and Supream CAUSE of all Things , which we term GOD , has furnished his Creatures with such Guides , as may best Conduct them to the several Ends of their Beings . To the Birds , Beasts and other Animals , which we generally hold Inferior to Mankind , he gave INSTINCT , as sufficient to direct them to all that is necessary for them . We may well therefore excuse them , if by that Guide they go not beyond a present Care of their Subsistence and Continuation , all which reaches not beyond the Body ; because we can discover no other End of their Being ( except what human Luxury has found out in their Destruction ) but to Support that Being by Food , and to Preserve it by Propagation ; and to this , Instinct is sufficient . But in Man we ( at least ) discover a farther and nobler End. Nature therefore must have given him another and a more sufficient Guide : For the Mind of Man ( the Chief Ingredient of his Composition ) is not bounded by present Objects , in which Instinct alone would serve . Futurity has always a share in its Thoughts , and its Faculties will be employ'd with a Care of those Things that are to come , from whence it may derive not only Advantage , Interest and Ease for the Body , but also Improvement , Happiness and Tranquility for its self . But the things from which the Mind must gather , and of which Compose all these , are so vast in Number , and so Various and Obscure in their Natures , that without the Help of a very good Guide , it may make a Collection of Poisons instead of Medicines , and reap its Destruction , not Satisfaction ; But the Omnipotent CAUSE , that had so well furnished Bruits , left not the Mind of Man without its Director in this Maze and Lottery of Things ; he gave it Reason , as its sovereign Rule and Touchstone to examin them by , and to fit our Choice to our double Advantage of Body and Mind . Reason is the Light , that brings Day to those Things , that will contribute to , or oppose our Happiness ; without which we should in vain grope in the Dark ; and we should owe entirely to Chance what we obtain'd . 'T is true , Reason is not sufficient to bring us to a perfect Knowledge of all Things , but 't is able to furnish us with enough to make us happy , and that is as much as we need care for . There is no necessity of our Skill in the inmost Nature of Things , but there is ( since we are ordain'd to an eternity of Continuance ) that we should know how to make Eternity Happy , since its Being so depends on our selves ; and since such a Knowledge is absolutely necessary , I can discover nothing that can give it us , but our sovereign Guide , Reason . REASON , therefore being the Supream and Primitive Director of e'ery Man , to infringe its Liberty of directing , is to invade the common Charter of Nature , and every Man's Right and Property ; so that those that do so , are justly to be look'd on as the Enemies of Human-kind . But how that Character agrees with the Fiery Glory of the Zealots for Religion , I cannot comprehend , unless they can demonstrate , That Religion and Nature are directly Opposites . I am not ignorant that they pretend their Severity against Heterodox Books ( that is , all that deviate from their Opinions ) is the Eff●ct of their Zeal for the Good of Mankind . But then they ca●not deny but that they make themselves the Iudges of that Good , and so make their Opinion the Standard , which is too particular for what they would have of so universal Extent ; and will afford us no Refuge if they should lead us into an Error , which we may hereafter find ( unless they deny that they can ●e deceived ) and if they should do so , then may their Universal imaginary Good prove a Real and Universal Evil. If they would have us believe , that they hold every Man must be saved by his own , not anothers Faith ; they must grant every one the Liberty of believing and professing what his own Reason shall direct him ; and that 't is a Crime to oppose this Liberty , I mean by indirect Means , for I shall never quarrel at Reason if they can produce any . I must tell these Fiery Bigots , that their Practice and Doctrin being so Contradictory , gives a more effectual Blow at Religion , than all the Attempts of professed Atheists ; for when these clash , they give too great Grounds to suspect a trick in the whole : And when so essential a Birthright of each Man is invaded , it must improve those Suspicions very much , and cause a narrower Enquiry into Things that might otherwise pass unregarded . We should not have so great cause to resent this Severity , if we might say of Religion and Eternity , as Pliny said of Providence , — Ridiculum est agere curam rerum humanarum , Quicquid est Summum , sed credi usui est Vitae . — That 't was meerly a political Trick for the Convenience of Government and human Life . Then indeed it would be something pardonable in these Gentlemen , that Patronize the Fire and Faggot so vehemently , to strive with so much Ardor for the reducing all to their own Fancy . Then the Prophanation would not be great , of making what they really believ'd a Chymaera serve a Turn , and complement a Faction or any Interest . I will easily excuse the ancient Founders of Paganism , for having recourse to Stratagems , to reduce Mens Reason to particular Opinions , because they made use of them only to form Greatness to themselves , by imposing on the Predominant Frailties of the Vulgar Sort , in a thing they judg'd of no more Concern , than a temporal Convenience . 'T was no ill Policy in them , when they perceiv'd the Generality of Mankind would easily submit their Reason to every appearance of a Wonder , to fish for their Profit and Glory , with so eas●e a Bait. Alexander the false Prophet , mentioned by Lucian , found it turn to his Advantage , in gaining him so great an Interest in the People . And from this Topic Philostrates magnifies Apollonius . These in short , every new God and Prophet among them was to have , as Credentials of his Divinity , and a Right to the Zeal of his Devotees . Some of these carried , I must confess , extraordinary Circumstances to gain 'em necessary Credit , as one ( among several others ) in those Marble Records found in the Temple of Aesculapius in Rome , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. To this purpose in English. In those days there was an Oracle delivered to one Caius , that was blind , that he should come to the Sacred Altar , and kneel down , and should then go from the right side to the left , and place five Fingers on the Altar , and lift up his Hand and put it on his own Eyes : Which done , he plainly saw in the presence of all the People , who congratulated the Cure , that such great Miracles should be performed under our Emperor Anteninus . The Circumstances of this we●e very Remarkable , and there is nothing but the Blind Man himself that could carry on the Imposture , in pretending a Cure of a Disease he did not labour with , and for the Glory of their Gods the Romans always found some that would attest the highest Improbabilities by Authority , to influence the People with an Awe ; as he that Swore he saw Romulus assum'd into Heaven , in that Senate , that had been the Authors of his Death , but they were willing to grant him Immortality and Deity above , to be rid of him there , and at the same time give the People a Vener●tion for their Princes , when they s●● they passed from governing them to ●e Gods. But to return from this Digression , I could pardon these Heathens , because they had no Opinion of the Sacredness of what they imp●sed , and besides fear'd to trust Mankind with their Reason , least they should discover the Imposture . But among Christians , whose Opinions in Matters of Religion , ought to be Sacred , and ●eyond the Fear of the nicest Scrutiny of Reason , to confine our Liberty of Iudging is too Arbitrary for Englishmen to ●ear . If these Gentlemen , with the Heathens , think this Method for their turn , I cant blame 'em ; but if with us they believe Religion and Eternity a sacred Truth , and that every Man is so far interested in them , that his Enjoyment and loss of Eternal Happiness depends on his own Faith ; let them leave every Man in his Native Right to Reason on what Concerns him so much , and bring nothing against us but what Reason affords them . For 't is but fair that if I must venture my Life in any Cause , I have the Liberty of taking my own Methods of Security . This Liberty among us extends to the interpreting that sacred Repository of Truth , the Holy Scriptures , according to our own Reason ; which is a Liberty that has been for many Years asserted to be the Right of every reasonable Man : This being granted , as indeed it can't be deny'd , it inevitably follows , that we ought to be allow'd a Liberty of Declaring our Opinion and Interpretation , or else it could be of no use in Nature to us . And if this be the Right of every reasonable Man , how much more must it be of Men that to their natural Reason have the acquired helps of Learning , as Dr. Burnet must be granted to have , whom my ever Honoured and Learned Friend has so well , and with so much Evidence , vindicated in the first Letter of this Book . Nor is it through a vain Opinion that I can add any force to that incomparable Defence of his learned Advocate , that I presume to interest my self in the Doctor 's Quarrel ; but only to plead for that Liberty for him ( and in him for every ingenious Man ) which his great Opposers stand so much upon , against those Adversaries that would deny the same to them . I should never complain of their confuting him by fair Reason , for that is the Weapon of Mankind ; but when they have Recourse to the wretched Refuge of rooted Argument , Power , and the say so of such and such , we have cause to complain of unfair Dealing , and that they press what they would not admit themselves . Let Reason be our Iudge , and we can never fear being Censur'd by it , for establishing its Sovereignty : Nor can the nicest Devotee that hath any deference to Reason deny , but that Dr. Burnet h●● discover'd more Veneration for the great Prophet Moses , by reducing him to that noble Standard , and freeing him from all the Absurdities vulgar Apprehensions had cast on him , than those who stickle them , that involv'd him in ' em . In short , 't is not Moses , but his Interpreters that the learned Doctor has exposed , and by consequence 't is not that holy Law-giver , but the blind Biggots of the old absurd Interpretation of him , that we have offended in publishing this in English. Let our Adversaries but consider that this Liberty I have been pleading for , and which the Doctor has made use of , is only to examin the Interpretation of Others , by the severe , yet just , Rules of Reason ; which they will agree to be very reasonable , when they shall reflect , that the Passions and Interests of Men have not only emboldned them to misinterpret the Sacred Writ to their own Ends , but also to add to and detract from the very Text it self . Thus they have brought into Question several parts of the new Testament , and among others particularly the Epistle to the Hebrews , which in some Manuscripts is left out , and even in that of Beza , which is very ancient , 't is put by its self at the End , like an Apocriphal piece . St. Jerom is a further Testimony of this , who having the Supervisal and Correction of the Latin Bible , assures us , that having recourse to the Greek , he found those Copies as defective , and as much alter'd by the Transcribers as those of the Latins . This liberty of Reasoning I have been so long pleading for , our severest Oponents will grant us in Philosophical and Historical Points , of which that part of this Book which relates not to Religion , is compos'd : I shall therefore say nothing in defence of them , nor obviate those Objections I foresee will be made against them by those , that do not consider , that we judg of things of that nature but by bare Appearances , and Probabilities . 'T will be time enough to defend them when they are attack● . Nor shall I meddle with any other of the Letters that relate to Religion except one , the subject of which is so uncommon , the Reasons it contains so extraordinary , and the End it aims at so evidently gain'd , that I cannot but take notice of it . Not that I can be so vain to imagin , that my declaring my self of that opinion , will be any Advantage to the cause , or that what I can say , will in the least strengthen my Honour'd Friends Arguments , which of themselves are invincible , but I consult purely my own satisfaction in running over some Particulars of the Subject of it ; which tho I am not vain enough to think , yet am I zealous enough to wish serviceable to the Honourable Person the Letter is directed to . I mean that about the Lawfulness of Marrying two Sisters . All the weight and force of the Arguments of this Subject seem to turn upon this one Point , viz. Whether the Marriage of two Sisters successively be against the Laws of God. This is the Rock that all the Defenders of the Affirmative depend on , and this they fix chiefly on Levit. 18.16 , & 18. or some other Mosaic Prohibitions . So that if it be made evident that such a Marriage is not forbidden by the Law of God , the Bugbears of Custom ( for those of the Laws of the Land as well as the Canon-Law evidently , from the proof of my ever Honour'd and Learned Friend , depend entirely on this ) will vanish ; for if the Law of God be not infring'd , I think there is no other consideration can reach the nicest scruple of the most severe Lady of Honour that has with it Sense and Reason , as I am assur'd the Admirable Astraea has . Tho this Point as well as the rest be already beyond contradiction clear'd , yet I shall venture to attempt a Supererogatory Argument or two , as a tribute I owe to the truth , I so much approve of . First then to make any Law the Law of God , strictly taken ( for in some sense every Law that tends to the temporary convenience or good of a people is so ) it must have one quality , that is inseparable from the Nature of God , and ( by consequence ) of his Acts , viz. Immutability , that is it must be founded in nature , and always the same . So that what was the Law of God in the time of Abraham , could not cease to be so , or at least be opposite to his Law , in our time ; and what God plainly and openly espous'd in the time of Abraham , cannot but he suppos'd to be according to his Law : Now 't is evident from the Sacred Scriptures , that Sarah Abrahams Wife was his Sister , by the Father , tho not by the Mother , Gen. 20.12 . And yet indeed she is my Sister , she is the Daughter of my Father , but not the Daughter of my Mother , and she became my Wife . Here was at least a half-blood , and something with a face very like Incest , and yet the Marriage justify'd by God himself , not only in the threats he us'd to Abimelech , if he return'd not his Wife , and those Plagues he inflicted on Pharoah and his House , Gen. 12.17 . And the Lord Plagued Pharoah and his House , with great Plagues because of Sarai Abraham's Wife : But also in the farther confirmation of it , Gen. 17.15 , & 16. And God said unto Abraham , as for Sarai thy Wife thou shalt not call her Name Sarai , but Sarah shall her Name be . Now this alteration of her Name shew'd a particular favour she had found in being Abraham's lawful Wife , for God always alter'd or order'd the Names of those he particularly chose , as Abraham's , Jacob's , &c. And ver . 16. is a confirmation of my assertion , I will bless her , and give thee a Son also of her , and She shall be a Mother of Nations , Kings of People shall be of her . Certainly never was Marriage better confirm'd than this , so solemnly approv'd by the God of Heaven , the God of Right and Just. And afterward God chooses to establish his Covenant with Isaac the Son of Sarah , not with Ishmael the Son of Hagar , tho Hagar was not his Sister . Yet we find this very sort of Marriage so approv'd of by God in Genesis , forbid by Moses in Leviticus ( that is if we will believe these Gentlemen , that perswade us that he intended the prohibitions of the 18th . of Levit. as to Marriage ) for if , Thou shalt not uncover the Nakedness of thy Fathers Daughter , be the same as , Thou shalt not marry thy Fathers Daughter , and this be a Divine immutable Law , and by consequence so from the beginning , the very Case of Abraham is expresly condemn'd . Nay if this Levitical Prohibition be in this sense , and the Law of God too , then wou'd there be a Divine Law expresly contradictory to the Will of God himself . Such absurdities do some men incur , whilst they pursue either some private design , or supinely interpret without a diligent and through comparison of the several Texts of Scripture . But before I proceed 't will not be amiss in a line or two to shew that this Standard I make of the Law of God , is not my own particular Fancy , but a Reality establish'd by Christ himself . For he examining some of the Levitical Law , tells the Jews this was permitted for the hardness of your Hearts , but from the beginning it was not so , where he makes from the beginning the Test and Standard of that permissory Law , which must hold good too for the Prohibitions , both proceeding from the same cause , viz. the hardness of the Israelites hearts , or the depravity of their inclinations . But after all 't is evident to me that there is no Prohibition of Marriage intended by that 18. Chap. of Leviticus , for I meet not with the Phrase of Uncovering the Nakedness , importing Marriage , in any part of Scripture , I mean absolutely and alone ; and 't is evident from the 20. Chap. where the same Prohibitions are repeated , that they are meant barely as to unlawful Copulations without Marriage ; for first to what purpose wou'd it be to forbid what never was done , or cou'd indeed be suppos'd to be tolerated ev'n among the Jews . For we never read of any Daughters that Married their Fathers , or Sons their Mothers knowingly ; there was such a horror of this printed in the heart of man , that the very Heathens gave a punishment to Oedipus for the involuntary commission of it ; and Periander kill'd his Mother for stealing his Embraces . Next there is not one Verse in the whole Chapter except the 18th . that has any relation to Marriage , and that indeed expresses the taking to Wife ; which evinces the truth of what I assert , viz. that Uncovering the Nakedness , is not a Synonymous Expression for Marrying ; else 't would be perfect Nonsense in this 18th . Verse , which runs thus , Neither shalt thou take a Wife to her Sister , to vex her , to uncover her Nakedness besides the other in her life-time . Now if these Expressions were Synonymous , it wou'd be thus , Neither shalt thou take a Wife to her Sister , to vex her , to take a Wife , &c. Besides it seems to imply a liberty of espousing two Sisters at once , tho not of enjoying both , for uncovering the Nakedness is only an expression for bare enjoyment , without regard either to Marriage or not . If it be objected , that the Chapter should be all of a piece , and that either this Verse should not relate to Marriage , or the rest shou'd , I answer , there is no necessity of that , for in all the Chapters in the Books of Moses , where several Laws are repeated , he does not observe , at least generally speaking , any order or method in that , but mixes things of no relation to one another , as is evident from the very next Chapter , where almost every Verse affords a new and different Prohibition . Besides according to this the Verses that follow the 18th . as well as those that go before , must be of the same , which wou'd indeed be merry enough to make Moses forbid our Marriage with Beasts , or Mens Marrying one another , which perhaps might reach one of Nero's Extravagant Actions , but none else . But the 20th . Chapter explains this annexing each particular punishment , to each particular transgression , whereas in this the punishment is put in general at the End , as ver . 29. For whosoever shall commit any of these abominations , even the souls that commit them shall be cut off from among the People . 'T is a common thing in this Prophet to repeat his Prohibitions , and sometimes with a little variety . But methinks vers . 15. of this Chap. shou'd put this beyond all-question , where 't is thus , Thou shalt not uncover the nakedness of thy Danghter in Law , for she is thy Sons Wife , &c. The Verb Is being in the present Tense denotes the Son to be living . But for a concluding Proof that Marriage was not meant here , or that , if it was , not as an invariable Law of God , but only limited under such and such considerations , and by consequence only Temporary , and therefore wants that distinguishing mark given to the Divine Laws by Christ , let us compare vers . 16. of this 10th . Ch. of Levit. with Deut. 25.5 , 6 , 7 , 8 , 9 , & 10. First , Lev. 1.18 , 16. Thou shalt not uncover the Nakedness of thy Brothers Wife , it is thy Brothers Nakedness . Next , Deut. 25.5 . If Brethren dwell together , and one of them die , and have no Child , the Wife of the Dead shall not marry without unto a stranger , her Husbands Brother shall go in unto her , and take her to him to Wife , and perform the Duty of a Husbands Brother to her . Nay in the succeeding Verses that is to the 11th . 't is prov'd so evident a Duty , that he who wou'd not comply with it was to be affected by public Authority , with a public Infamy . The first-born was only to succeed to the Name of the deceas'd Brother , That his Name be not put out of Israel . Now if Marrying the Brothers Wife were contrary to the Law of God , and by consequence Malum in se , it cou'd not be despensed with to serve a meer Political turn , and that so trivial as this , especially since any other might perform it ( if not a stranger , yet at least some other of the Family not so nearly related ) and the Child so begotten wou'd be as much the Child of the deceas'd , as if begot by his surviving Brother . Nay an Adoption might have kept up the Name , which seems to be the whole Aim of it , without dispensing with the Law of God on so small and inconsiderable an Account . So that upon the whole , if ( as I think is evident ) the Marriage of a Brothers Widow be not forbid , the ubi eadem Ratio , ibi idem Jus of the Canonists is quite out of Doors against the Marriage of two Sisters . And were I deceiv'd in my Assertions in this particular ( which I do not believe ) yet can I see no reason why this blind Prohibition of the old Law should affect us any more than that of not wearing Garments of Linen and Woolen , since the former is no more confirm'd by Christ , than the latter , that is not at all . And great part of the Levitical Law was calculated for the Israelites in regard to their Rites , Customs and Inclinations , and are merely Political , which in their very nature can have no tye upon us . To conclude , if I have given the Scripture a contrary Interpretation to what it has receiv'd before , I can't help it ; this I have chosen appears to me the natural ●esult of the Words and Context , the other a plainly forc'd Exposition . C. GILDON . The Readers are desir'd to Correct the Errata's of the Press by their own sense these Chance afford us , having no time to peruse the whole . Pag. 3. l. 23. add the. Pag. 179. l. 2. for it read in . Pag. 180. l. 13. for and read cou'd . A LETTER To my Worthy Friend Mr. GILDON IN VINDICATION OF Dr. Burnet . SIR , I Have , according to my Promise , sent you herewith the Seventh and Eighth Chapters , as also the Appendix , of the Great and Learned Dr. Burnet's Book , Archilogiae Philosophicae , published ●his Winter in Latin , and by him dedicated to his Most Sacred Majesty , and our Gracious Sovereign King William , being employ'd about other Things , I had not time to make the Translation my self , but transferr'd that Task upon — yet dare answer for the Exactness of the Version . As for the Piece it self , I think it one of the most Ingenious I ever read , and full of the most acute , as well as learned , Observations . Nor can I find any thing worthy an Objection against him , as some of the censorious part of the World pretend ; who would have you believe it a meer Burlesque upon Moses , and Destructive to the Notion of Original Sin , wherefore by consequence ( say they ) there could be no necessity of a Redemption , which however I think no necessary Consequence : But for my part , either the great Veneration I have for the Doctor 's extraordinary Endowments , or else my own Ignorance has so far b●ibed me to his Interest , that I can by no means allow of any of those Unjust Reflections the Whole-sale Merchants o● Credulity , as well as their unthinking Re●ailers , make against him . It is true , in the Seventh Chapter he seems to prove that many parts of the Mesaie History of the Creation appear inc●nsi●●ent with Reason ; and in the Eigh●h Chapter the same appears no less inconsistent with Philosophy ; wherefore he concludes ( as many Fathers of the Church have done before him ) that the whole rather ●●●ms ●o have been but a pious Allegory , which Moses was forced to accommodate to the weak Understandings of the Vulgar ( who were uncapable of Philosophy , or any higher Notions ) thereby to imprint in them a true Sence of one Supream God , and of his Power , as also of the Original of the World , wherewith all other Lawgivers began their Histories , as well as Moses . But that the World had a beginning about Six thousand Years since , as also the D●generation of Minkind , our learned Author doth as strenuously affirm , as 't is possible . Nor is Dr. Burnet the only ingenious Man either of this Age or Nation who has been , upon Enquiry , startled at some Passages in the Mosaic History : For Dr. Brown ( so justly admired as well by Foreigners as his own Country-men , upon the Account of his Knowledge in all Gentile sorts of Literature ) does both in his Religio Medici and Vulgar Errors , betray his many Doubts and Scruples as well upon this Subject as others , in these very words — I confess ( says the Doctor ) there are in Scripture Stories that do exceed the Fables of Poets , and to a captious Reader sound like Garagantua or Bevis . Search all the Legends of times past , and the fabulous Conceits of these present , and 't will be hard to find one that deserves to carry the Buckler unto little Sampson ; yet is all this of an easie possibility , if we conceive a divine Concourse , or an influence from the little Finger of the Almighty . Im s●lf ( says he ) could shew a Catalogue of Doubts , never yet imagined nor questioned , as I know of , which are not resolved in Scrip●ure , at first hearing ; not fantastic Quaeries or Objections of Air : For I cannot hear of Atoms in Divinity . I can read the History of the Pigeon that was sent out of the Ark , and returned no more , yet not question how she found out her Mate that was left behind . That Lazarus was raised from the Dead , yet not demand where in the Interim his Soul waited ; or raise a Law Case , whether his Heir might lawfully detain his Inheritance bequeath'd to him by his Death , and he , though restored to Life , have no Plea or Title to his former Possessions . Whether Eve was framed out of the left side of Adam , I dispute not ; because I stand not yet assured , which is the right side of a Man , or whether there be any such distinction in Nature . That Eve was Edified of the Rib of Adam , I believe , yet raise no question who shall arise with that Rib at the Resurrection . Whether Adam was an Hermophrodite , as the Rabbins contend upon the Letter of the Text ( Genes . 1.27 . ) because it is contrary to Reason there should be an Hermophrodite before there was a Woman , or a Composition of two Natures before there was a second composed . Likewise , whether the World was crea●ed in Autumn , Winter , Summer or the Spring , because it was created in them all : 〈◊〉 whatsoever Sign the Sun possesseth , those four Seasons are actually existent : It being the nature of this Luminary to distinguish the several Seasons of the Year , all which it makes at one time in the whole Earth , and successive in any part thereof . That there was a Deluge once , whether in the time of Deucalion or Noah , seems not to me so great a Miracle , as that there is not one always . How all kinds of Creatures , not only in their own Bulks , but with a Competency of Food and Sustenance , might be preserved in one Ark , and within the Extent of Three hundred Cubits , will not appear very feasible . There is also another Secret not contain'd in Scripture , which is more hard to comprehend , and put the honest Father ( St. Austin ) to the Refuge of a Miracle ; and , that is , not only how the distinct pieces of the World , and divided Islands , should be first Planted by Men , but Inhabited by Tygers , Panthers and Bears ? How America abounded with Beasts of pr●y and noxious Animals , yet contained not in it that necessary Creature , a Horse , is very strange . By what Passage those , not only Birds , but dangerous and unwelcom Beasts came over ? How there be Creatures there which are not found in this tripple Continent ? All which must needs be strange , to us that hold but one Ark , and that the Creatures began their Progress from the Mountain Ararat : 'T is a Paradox to me , that Methusalem was the longest liv'd of all the Children o● Adam ; and no Man will be able to prove it , when from the Process of the Text , I can manifest it may be otherwise . Also that Iudas perished by hanging himself , there is no certainty in Scripture , the two Texts ( Matth. 25. and Acts 1.18 . ) seeming to contradict one another . That our Fathers after the Flood , erected the Tower of Babel to preserve themselves against a second Deluge , is generally believed , yet is there another Intention of theirs express'd in Scripture : Besides it is improbable from the Circumstance of the Place , which was a Plain in the Land of Shinar . I believe there was a Tree , whose Fruit our unhappy Parents tasted , though in the same Chapter , where God forbids it , 't is possitively said , the Plants of the Field were not yet grown ; for God had not then caused it to rain upon the Earth . I believe that the Serpent ( if we shall literally understand it ) from his proper Form and Figure , made his Motion his Belly before the Curse . I find the tryal of the Pucillage and Virginity of Women , which God ordained the Iews , is very fallible . Experience and History inform me , that not only many particular Women , but likewise whole Nations have escaped the Curse of Childbirth , which God seems to pronounce upon the whole Sex. Having perused the Archidoxes , and read the secret Sympathies of things , the Devil would disswade my Belief from the Miracle of the Brazen Serpent , and make me conceit that Image workt by Sympathy , and was but an Aegyptian Trick to cure their Diseases with a Miracle . Again , having seen some Experiments of Bitumen , and read many more of Naphtha , he whisper'd to my Curiosity , the Fire of the Altar might be natural ; and bid me mistrust a Miracle of Elias , when he entrenched the Altar round with Water , since that inflammable Substance yields not easily to Water , but flames in the Arms of its Antagonist . And thus would he inveagle my Belief to think the Combustion of Sodom might be natural , and that there was an Asphaltic and Bituminous Nature in that Lake , before the Fire of Gomorrah . I know that Manna is now plentifully gathered in Calabria , and Iosephus tells me in his Days it was as plentiful in Arabia ; the Devil therefore made me Quaere , where was then the Miracle in the Days of Moses , since the Israelites saw but that in his time , which the Natives of those Countries behold in ours ? Brown's Religio Medici . Also in his Vulgar Errors , our same Author writes thus : — It hath puzzled the Enquiries of others to apprehend , and forced them to strange Conceptions , to make out how Eve should be deluded by a Serpent , or subject her Reason to a Beast , which God had subjected to hers ? and how without Fear and Doubt she could Discourse with such a Creature , or hear a Serpent speak , without suspicion of Imposture . Others wonder at her simplicity , that when the Serpent told her the eating that Fruit would make them like Gods , she did not question the Beast , why he himself did not eat of it then . Brown , Vul. Err. Now as one observes very well , in relation to Divine Miracles , there is oftentimes great Errors committed in the manner of reading Scripture ; as when that is taken in a general Sence , which ought to be particularly understood : As that of Adam , whom Moses made only to be the first Father of the Iews , whilst others Hyperbolically make him to be the first Father of all Men. So likewise the Darkness at the Death of our Saviour , which some say was spread over the Face of the whole Earth : Others , and some able Interpreters , have only translated it , Vpon all the Land of the Iews , viz. Palestine , which the Hebrews always meant , when they said the Earth . So likewise the Star which Conducted the Wisemen upon the Nativity of Christ , some place in Heaven among the rest of the Stars ; but others say , that could not be , for then other People had seen it as well as those few Wisemen , and Herod among the rest ; who being troubled at this Report , and not being able to see it himself , calling the Wisemen to him privately ( says the Evangelist ) he enquired of them what time the Star did appear ? And besides it marched before them like a Torch , and conducted them ; so that it cannot be said to have been a fixed Star in the Heavens . Again , some will tell you , that the Fiery Army sent to the help of Elisha from Heaven was such , whom the Prophet himself saw , and yet his Servant that stood by him could not see . Likewise in the miraculous Sign which was given of Ezekiah's Recovery from his Sickness , when 't is said , — That God brought back the shadow of those Lines that it had gone down in the Dial of Achaz back ten Degrees — Here some affirm , That the Sun went not back in the Heaven ( as 't is generally believed ) but only in the Dial of Achaz ; for , say they , if the Sun went back in the Zodiac , or that Degree of the Ecliptic standing still , which he was running that Day , the Primum Mobi●e came also backwards , and with it all the rest of the Spheres ; if we say that he went back only in the Zodiac , and a tenth part of the Zodiac ; then say they the Sun must needs return through a great many Signs of the Zodiac , and bring back with him past Months , yea , and Seasons of the Year . Besides , that this Sign was seen only in the Land of Iudah and not elsewhere , they pretend to prove from Ambassadors which were sent from Babylon to enquire after the Sign , which ( say they ) might have been seen in Babylon , as well as in Iudah , had the Sun gone back in the Firmament . Much to the same purpose they argue against the Miracle of the Suns standing still one whole Day in Gabaon at the command of Ioshua , alledging , That that long day extended not it self beyond the Country of Gabaon , or otherwise it must have been apparent elsewhere : And therefore they urge , That the Light of the setting Sun after he was himself gone down , was only the Reflection of his Beams , remaining as yet in the Atmosphere , which reverberated longer than ordinary upon the Mountain and City of Gabaon , by a favourable Scituation of the Hills : In the North of Scotland they have at sometimes in Summer hardly any Night at all ; and some Mathematicians write , that according to the Obliquity of the Sphere , there were some Days of six Months continuance , with them who live under the Parallel . Likewise concerning the Miracle of the Iews , not wearing out their Garments or their Shooes in Forty Years time that they continued in the Wilderness ; some pretend , that they feeding a Thousand Flocks in the Desart , made Cloath and Rayment of their Wool , as well as Shooes of their Skin and Leather , wanting neither Weavers , Taylors nor Shooemakers among 〈◊〉 numerous a Mob . Now lastly , others will not allow that the Flood of Noah was upon the whole Earth , but only upon the Land of the Ie●s ; nor to destroy all Men , but only the Iews : For● say they , God being offended at their Wickedness● said , I will cut off Man whom I have created from the Face of the Earth , from the M●n to the Peast , from the creeping thing to the Fowl of the Heaven — Where they will have it , that the Hebrews by Earth ever meant their own , viz. Palestine ; by the Man whom he had created , the Iews , the Posterity of Adam ; and by living Creatures the Gentiles match'd among the Iews : Besides Cattle , Birds and all creeping Things within the Land of Palestine , except only Noah and his Family . Now that this Flood was only in the Land of the Iews , they argue ; First , From the Causes of the Deluge , which were only the Sins of the Iews : Secondly , From the words of Berosus , who hath written of the Ark ( says Iosephus ) in which the chief of our Family was preserved ; not the chief of Mankind , but the chief of our Lineage , that is , the Iews . Thirdly , From the Dove that was sent out and returned at Night with an Olive-branch free from Dirt or Slime and cover'd with green Leaves ; whereas , say they , in all places where the Flood had been , the Trees were depress'd and cover'd with Slime and Mud. They further tell you , That the World was said to be divided by Ph●leg , who was the Fifth in Descent from Sem , wherefore they question , how they could People China , America , the Southland , Greenland and the rest with Inhabitants ? These and many more Scruples are raised by some nice and curious Enquirers ; so that we see our Learned Dr. Burnet stands not alone by himself in his more refined and speculative Doubts . All which might easily be salved , were it not for that untoward Axiom in Philosophy , à Posse ad esse non valet consequentia : However as that Argument shews it may not be so , yet neither does it demonstrate it is not so . For God seldom alters or perverts the Course of Nature , however Miracles may be necessary sometimes to acquaint the World with his Prerogative , least the Arrogance of our Reason should question his Power ; a Crime no wise Man can ever be guilty of : Who climbling up from Cause to Cause , shall ever find the highest Link of Nature's Chain to be tyed at the Foot of Iupiter's Chair● — The next Charge against our Author is for his disowning Original Sin , which I must ingeguously confess was ever a difficult Pill with me to swallow , my Reason stopping it in my Throat , and not having Faith enough to wash it down . There are some Persons , I know , who believe that Wars , Plagues , Feavers and all the Troop of natural Corruptions invaded the Earth by that imputation of the Sin of Adam , without discriminating between Natural and Legal Sin. For Wars , Plagues and Feavers , with whatever else of this sort troubles and afflicts Mankind , are the consequences of Natural Sin , which is the Wickedness and Imperfection of Nature . This will easily appear to such , who can suffer that ancient Cloud of Prepossession to be taken off , which dulls their sight ; for who knows not that Wars had their Original from such , whom eithe● greedy Desire of Prey , or cruel Thirst after Revenge , or sacred Ambition of Rule stirr'd up to take Arms ? Then who hath not had experience of the Breeding and Inflammation of Plagues and Feavers , either by the natural Corruption of the Air , or by the Corruption of our natural Bodies ? We have as many Witnesses of this Observation and Truth , as we have States-men and Physicians , therefore not from Adam's Sin proceed our Diseases , but from our own Corrupt and Rotten Natures ; the innate Infirmity of Men being the chief and natural Calamity of Men. Nay it is not known that Adam who was the Criminal and Fountain ( as they say ) of so great Evils , was ever so much as troubled with the least Disease all those 930. Years which he lived ; unless you will believe him , who relates , out of I know not what Author , that Adam died of the Gout , wherewith he was troubled from his Ancestors . Did Cain fall sick when he slew his Brother ? No ; he was very strong and lusty , he fled to the East of Eden , where he associated himself with a pack of Lewd Fellows ; he set up for the Trade of Padding , then married a Wife , begot a Son , and built a City . Likewise the most excellent Poet falls out with his Gods , for that his Mistress ( Eugenia ) being perjured , kept the same Face which she had before , or rather became fairer and fairer : The same is also the constant complaint of the Elect in Scripture , That the Wicked prosper so much in this World. Wherefore to me it seems certain , that the Imputation of Adam's Sin is no ways an occasion of our Sufferings . I know there are some affirm , That if Adam had not sinn'd , Men should never have died ; as if Immortality and Eternal Life , which nothing but a New Creation could beget , should have been bestow'd on Men by Vertue of the First Creation , which by its own Nature is subject to Death and Corruption : And that those Men should not have died , who ( as the Schools say ) are naturally Corruptible , and were created Mortal . Some will here object and say , God told Adam , That on the Day he eat that Fruit , he should die the Death ; from whence they gather , That if Death was given as a Punishment to Adam on that Day wherein he trangress'd the Law of God , then surely Adam would never have died , if he had never sinn'd : But that Consequence I deny ; for although they die which kill , yet they who do not kill are not Immortal . Besides , to conclude this point , 't is altogether inconsistent with God's Attributes of Mercy and Justice , to punish all Mankind for one single Persons sin , which we could no ways prevent or hinder , nor any but God himself , who permitted that Evil Spirit to Reign in him . The Roman Schools affirm the first Motions of Concupiscence to be no sin ; because they are involuntary , and come upon us whether we will or no ; then why should they think Original Sin to be really and truly a Sin in us , which is altogether as involuntary , and unchosen by us as Concupiscence ? For how can anothers sin , wherein we have no hand , be imputed to us ? Eternal Death was not threatned to Adam for his sin , and therefore could not from him descend upon us , for that which was none of ours . The Death that Adam's Sin introduced is such as could have a Remedy or Recompence by Christ , but eternal Death hath no Recompence , nor can ever be destroy'd , whereas temporal Death shall . If God should impute Adam's Sin so as to damn us for it , then all our Good we receive from God , is much less than the Evil , saith Dr. Taylor . If God will not give Men Heaven by Christ , he will not throw them into Hell by Adam ; if his Goodness will not do the First , his Mercy and Justice will not suffer him to do the Last . Nor did any Church ever enjoyn Pennance or Repentance for Original Sin ; wherefore it seems preposterous and unreasonable , that any Man should be damn'd for that , which no Man is bound to Repent . However I do no way find that Dr. Burnet does absolutely declare against Original Sin ; but rather the contrary , acknowledging the Degeneracy of Mankind from its primitive State , which must be redeem'd by the Seed of a Woman . All Extreams are dangerous , as walking upon the Brink of a Precipice or the like , and if he be not so violent in this Point ; what others may only think he wants in Piety , may perhaps be really supplied in Charity : And what they only fancy they have in Piety , may be truly defective in Charity : An honest Augure is ever in most danger of his own Fraternity . But to proceed , it hath been a point very much disputed among several Politicians in the Commonwealth of Learning , who was the real and true Author of the Pentateuch . A late and great Modern Philosopher of this Nation declares , It is not an Argument sufficient to prove those Books were written by Moses , because they are call'd the Five Books of Moses ; for , as much as Books often take their Titles from their Subject , as well as from their Authors . It 's true , the History of Livy denotes the Writer , but the History of Tamberlain is denominated from the Subject . We read in the last Chapter of Deuteronomy , v. 6 th . concerning the Sepulcher of Moses , that no Man knoweth his Sepulcher to this Day , that is to say , to the Day wherein those Words were written ; wherefore it is manifest that those Words were written after his Interment . But it may perhaps be alledged , That the last Chapter only , and not the whole Pentateuch , was written by some other hand , and the rest by Moses . Let us therefore consider , that which we find in the Book of Genesis ( cap. 12. v. 6. ) and Abraham passed through the Land to the place of Sichem , unto the Plain of Moreh , and the Canaanite was then in the Land ; which must be the Words of one that wrote when the Canaanite was not in the Land , and consequently not of Moses , who died before he came into it . Likewise , Numb . 21. v. 14. the Writer citeth another more ancient Book , entituled , the Book of the Wars of the Lord , wherein were Registred the Acts of Moses at the Red-Sea , and at the Brook of Amon ; which he would never have mention'd of himself , but could as well have given us an account himself of what he did in those places . Wherefore it is evident , That the Five Books of Moses were written by another Hand after his Decease . But yet it is rational to believe that Moses wrote the Volume of the Law , contain'd in the 11 th . of Deuteronomy , and the following Chapters to the 27 th . which he commanded to be written on Stones in Entry into the Land of Canaan . Also Moses himself deliver'd it to the Priests and Elders of Israel to be read every seventh Year to all Israel at their Assembly in the Feast of Tabernacles , as we may find in the 31 st . Chapter of Deuteronomy v. 9 th . Nay , it may be also question'd , whether the aforesaid was that very Law which Moses delivered , since having been a long time lost , Helkiah pretended to find it again , and so sent it to King Iosias ( 2 Kings 22.8 . and the 23.1 , 2 , 3. ) so that we have only Helkiah's Word for it . The Book of Ioshua was also written long after Ioshua's time , which may be gather'd out of many places of the Book it self : Ioshua had set up twelve Stones in the midst of Iordan for a Monument of their Passage ; of which the Writer saith ( Ioshua 4.9 . ) They are there unto this day ; which Expression , Vnto this day , is a Phrase that signifieth a Time past . And the same is manifest by like Arguments of the Books of Iudges and Ruth , that they were written long after the Captivity , Iudges chap. 1.21 , 26. chap. 6.24 . chap. 10.4 . chap. 15.19 . chap. 17.6 . and Ruth chap. 1.1 . but especially Iudges 18.30 . Now the Reason why I make mention of these things is only to shew , That our most Reverend and Ingenious Author is not the first that has had scruples in this kind , and that he may well make an Enquiry into the Truth of some Passages of the History , when the very Historians themselves are so much doubted of by others ; not but that we may pay a just deference to the Church , and yet at the same time raise scruples for information sake , the better to arm our selves against our Antagonists . The next little Part or Epilogue of Dr. Burnet's Book , which we here present you with in English , is his Appendix concerning the Brachmin's Religion , and has reference to one of his former Chapters on the same Subject . I must confess his Notion of their Omnipotent Spider ( though what I have read many Years since ) was no less grateful to me , than the return of a Friend after a long Voyage . That thought of Resolving all things into himself , an Estate for Life that falls into the Landlords hands . Sure no good Tenant needs fear a good new Lease the State of Man , if rightly well consider'd , is only wearing out our Threads of Life , in order to our Deaths . And he that weighs our Progress here , the great Vicissitudes without decay , since things may change , but ne'er annihilate , will find Penelope Telam Texere is our case : Dress and undress the Emblem of our Lives , till shrowded in our mortal Dishabillie , we wait the Morning for a different Dress ; when the Celestial Drop as now enclos'd , may to a different Viol be exposed . But I shall trouble you no more upon this subject , least you should mistake it for the foolish Funeral Sermon of , SIR , Your ever Faithful Friend and Real Servant , BLOUNT . March 23. 1693. The 7 th . and 8 th . Chapters of Dr. Burnet's Archiologiae Philosophicae , together with his Appendix to the same concerning the Brachmin's Religion , all Written Originally in Latin , and now rendred into English , by Mr. H. B. CHAP. VII . Concerning Moses's Description of Paradice as well as the Original State of Nature and Mankind in the beginning of the World. WE have hitherto made our Enquiry after the Originals of things as well as after a true knowledg of Paradise among the Ancients ; yet still with reference to Sacred Writ , where it gave us any manner of light into the Subject , but think it altogether unnecessary to define the place or scituation of Paradice ; since in respect to the Theory of the Earth , 't is much the same thing where you place it , provided it be not on our modern Earth . Now if you enquire among the ancient Fathers where the scituation of it was , either they will have it to be none at all , or else obscure and remote from our understanding ; some of them indeed term it an Intelligible Paradice , but confin'd to no one particular place ; whilst others at the same time make it a sensible one ; and here it is they first divided about it . Moreover , such as believe it to be a Sensible and Corporeal Paradice , place it either on this Earth , or out of it , ( viz. ) in the Air or in the Lunary Orb ; when they who believe those happy Mansions to have been upon the Earth , place them either on this side the Aequator , under the Aequator , or beyond the Aequator or Torrid Zone ; finally all that are of our opinion believe the true Paradice , which is now passed away did in reality formerly flourish upon the Earth , but nevertheless on such an Earth as was quite different from what we now inhabit . However these different opinions we have else-where more at large explained ; especially that which carries Paradice beyond the Aequator , Torrid Zone , the Ocean and our Northern World. Not that this opinion pleases me above the rest but because it is demonstrated by the Calculations of the Ancients ; and plainly evinces the Paradice we now pretend to place in Mesopotamia , to be only a Modern fiction . Besides , as to the Theory of the Earth , it does not in the least obviate a Local Paradice in any part of the Earth ; since it supposes that in the Infant world even the whole inhabitable Globe was like a Paradice . Yet notwithstanding consequentially and agreeably to the Mosaic Hypothesis , which make● Mankind how numerous soever to have first receiv'd its birth only from one Man and one Woman , you may therefore ( if you please ) appropriate the name of Paradice to the original native soil and first habitation of these two ; a place most wonderfully beautified as well with Trees as Waters ; provided at the same time you grant to the other parts of the same Earth a Perpetual Spring , and those advantages which necessarily flow from it , ( viz. ) spontaneous fertility together with long life to its inhabitants ; for that the World did in its first beginning enjoy all these blessings we have sufficiently demonstrated as well from the nature of the thing it self as from the testimonies of the Ancients . Ay but , say you , Moses mentions only one Garden which he calls Gan Eden or the Garden of Deliciousness ; and seems to suppose that all the other Regions of that Earth enjoyed but one and the same common Lot with little variation from our modern Earth : Now to this I answer , That among the Ancients , but more especially the Orientals , there were two different ways of delivering their Divinity and Philosophy , ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Popular and a hidden one ; of which dubious sort of style the Holy Scripture seems to make use in the explaining natural things ; sometimes accommodating it self to the capacities of the people , and sometimes to the real but more clouded truth . However , being resolv'd not in the least to deviate from the very literal sense without an absolute necessity ; that is to say , unless the Nature of the thing does unavoidably oblige or enforce me to it ; we must first enquire what is in this case the literal sense , and how much it will bear ; as also , on the other side , what the Subject-matter will bear and what not ; to the end that having thus fairly stated the case on both sides , we may be the better enabled to give a certain determination according to the merits of the cause as well as to disclose where the real truth lies hid . Now the History of Paradice ( from whence we 'll begin ) according to Moses is thus : When God had in six days finished the Creation of the World , the seventh day he rested from all manner of work : And here Moses relates particularly each days Operation ; but for the story of Mankind , as well Male as Female , of that he makes a peculiar Treatise by it self . Wherefore omitting the rest at present , let us , if you please , consider the Mosaic Doctrin upon these three subjects ( viz. ) Adam , Eve and the Garden of Eden ; together with those things which are interwoven or adherent to them . As to the first man Adam , Moses says he was formed , not out of Stones or Dragons Teeth , as others have feigned concerning their men ; but out of the dust or clay of the Earth ; and when his Body was formed , God blew into his nostrils the breath of life , and man was made a living soul , Gen. 2.7 . But after another manner and of other matter was the Woman built ( viz. ) with one of Adams small bones ; for as Adam lay asleep , God took away one of his ribs , and out of that made Eve. The words of Moses are these , And the Lord God caused a deep sleep to fall upon Adam , and he slept ; and he took one of his ribs and closed up the flesh instead thereof : And the rib which the Lord God had taken from man , made he a woman and brought her unto the man for a wife , Gen. 2.21 . So much for the forming of the first Man and first Woman according to the literal Reading . Now Moses has likewise given us a large account of their first habitation ; he says that God made them a certain famous Garden in the East , or as others render it ab antiquo , of old ; and gave it to them as a Farm to cultivate and inhabit ; which Garden was a most delightful place , watered with four several Fountains or Rivers , planted with Trees of all kinds , as well those that bore fruit as those that were agreeable for their shade and aspect . Amongst which Trees in the midst of the Garden , stood two more remarkable than the rest , whereof one was called the Tree of Life , the other the Tree of Death , or of the Knowledg of Good and Evil. Why one was called the Tree of Life is not certain ; perhaps because whoever had eat of it , would have from it received Immortality , as many conjecture . The effect of the other fatal experience has sufficiently taught us : Hino illae Lachrymae & infandus dolor : 'T is for our first Parents eating the fruit of this Tree that all their Posterity now smarts ; and is punished for a crime committed some thousands of years before they were born . But of this I 'le here present you with a full relation . God upon pain of death prohibits Adam and Eve from tasting the fruit of this Tree ; But it happened upon a time that Eve sitting solitarily under this Tree without her Husband , there came to her a Serpent or Adder , which , tho I know not by what means or power , civilly accosted the Woman ( if we may judg of the thing by the event ) in these words , or to this purpose . Serp. All Hail most fair one , what are you doing so solitary and serious under this Shade ? Eve. I am contemplating the beauty of this Tree . Serp. 'T is truly an agreeable sight but much pleasanter are the fruits thereof . Have you tasted them my Lady ? Eve. I have not , because God has forbidden us to eat of this Tree . Serp. What do I hear ! who is that God that envies his Creatures the innocent delights of Nature ? Nothing is sweeter , nothing more wholsom than this very fruit ; why then should he forbid it , unless he were in jest ? Eve. But he has forbid it us on pain of death . Serp. Undoubtedly you mistake his meaning : This Tree has nothing that would prove fatal to you , but rather something Divine and above the common force of nature . Eve. I can give you no answer , but will first go to my Husband and then do as he thinks fit . Serp. Why should you trouble your Husband about such a trifle ? Use your own judgment . Eve. Let me see , had I best use it or no ? what can be more beautiful than this Apple ? How sweetly it smells ! but it may be it tasts ill . Serp. Believe me 't is a bit worthy to be eaten by the Angels themselves ; do but try , and if it tasts ill , throw it away , and say I am a great Lyar. Eve. Well , I 'le try then ; thou hast not deceived me ; it has indeed a most agreeable flavour . Give me another that I may carry it to my Husband . Serp. Very well thought on ; here 's another for you ; go to your Husband with it . Farewell happy young Woman . — In the meantime I 'le go my ways , let her take care of the rest . Accordingly Eve gave this Apple to the too uxorious Adam , which he likewise eat off ; when immediately upon their eating of it they became both ( I know not how ) ashamed of their Nakedness ; and sowing together Fig-leaves made them a sort of Aprons to cover their Pudenda . Now after these transactions God did in the Evening descend into the Garden ; upon which our first Parents fled to hide themselves among the thickest of the Trees ; but in vain , for God called out , Adam , where art thou ? When he trembling appeared before the Almighty , and said , Lord , when I heard thee in this Garden , I was ashamed because of my nakedness , and hid my self amongst the most shady parts of the thicket . Who told thee , said God , that thou wert naked ? Have you eaten of the forbidden fruit ? That Woman thou gavest me brought it , 't was she that made me eat on 't . You have finely order'd your business , you and your wife ! Here , you Woman , what is this that you have done ? Alas for me , thy Serpent gave me the Apple and I did eat of it . This Apple shall cost you dear , and not only you but your posterity and the whole race of Mankind . Moreover , for this crime I will curse and spoil the Heavens , the Earth and whole Fabric of Nature . But thou in the first place vile beast shalt bear the punishment of thy craftiness and malice . Hereafter shalt thou go creeping on thy belly , and instead of eating Apples shalt lick the dust of the Earth . As for you Mrs. Curious , who so much love Delicacies , in sorrow shall you bring forth Children ; you shall be subject to your Husband , and shall never depart from his side unless having first obtained his leave . Lastly , as for you Adam , because you have hearkened more to your Wife than to me , with the sweat of your brow you shall obtain your food both for her and her Children . You shall not gather fruits , which , as heretofore , grew of themselves , but shall reap the fruits of the Earth with labour and trouble . May the Earth , for thy sake accursed , hereafter grow barren ; may she produce thistles , thorns , tares , with other hurtful and unprofitable herbs ; and when thou hast here led a troublesom laborious life , Dust thou art , to Dust thou shalt return . In the mean while let these Rebels be banished out of my Garden , and sent as Exiles into strange Lands ; least they also eat the fruit of the Tree of Life , and live for ever . However , for fear they should perish through the cold or inclemency of the Weather , the Almighty made them Doublets of the Skins of Animals , and being thus clad , he thrusts them out of Paradice . Finally , to prevent their return , he placed Angels at the entrance of his Garden , who by brandishing a Flaming-sword , and waving it on all sides guarded the passage that led to the Tree of Life . This is the Summ and Substance of Moses's Account concerning Paradice , and the first State of Minkind ; which keeping always close to the Sense , I have explained in other words that we may more freely judge of the thing it self ; as is it were written by a Modern Author . Now that there are in this Relation some things Parabolical , and , which will not bear a construction altogether , Literal , there are few but do allow . Nay , some proceed farther , and will have even the whole Discourse to be artificially figurative , in order to explain things that were really true ( viz. ) the new and degenerate Condition of Mankind ; as also paradisiac State of Infant Nature , and its Degeneracy . For although in the beginning of the Discourse , this state of Paradice seems confin'd only to one Region , which is called Gan Eden , yet afterwards , when the Curse of Barrenness comes out , the whole Earth is brought in for a share . The Earth shall not for the future bring forth her increase of her own accord , nor any of her Fruits without Tillage and Husbandry ; but hereafter , saith the Lord , with the Sweat of thy brow shalt thou get those things that are necessary for Life and Sustenance . Whence 't is evident , that before this Alteration of Curse , the whole Earth yielded her Increase without Planting or Labour ; for otherwise by this Curse nothing had been made new , nothing had been chang'd in the Face of Nature . Besides from another thing it plainly appears , that one small Country or some few Acres of Land , such as is a Garden , could not alone enjoy this Fertility , together with those other Priviledges as well of Air as Soil ; but that the whole inhabitable Globe did partake of them in the primitive State of things . For suppose Adam had continued Innocent , how would there have been room for his Posterity within the inclosures of one Garden ? Or admit you will have them all shut up there , like so many unfledg'd Birds in a Nest , what must have been done with all those other vast Tracts of Earth ? Should they have stood Empty , Desert , and without Inhabitants ? Nature it self does not allow of that , neither is it becoming the Divine Wisdom . From all these things we may conclude what is very agreeable to Reason ( viz. ) That Moses puts the part for the whole , and laid one Example before the Eyes of the People instead of a greater number ; because it was more suitable to the Genius and Understanding of the Vulgar to conceive a pleasant Garden or single Field , than that the whole Globe of the Earth should put on a new Face and new Nature entirely different from what we now enjoy . But let us proceed in the Road we have begun . The aforesaid Relation consists of five or six parts , whereof the first is , concerning the Birth and Formation of the first of Mankind . The second , the Description of the Garden Eden . The third is , the History of the two Trees of Life and Death . The fourth treats of the Serpent's Conference with Eve. The fifth about the Wrath of God and his Curse for eating the forbidden Fruit. Lastly , the sixth contains the Expulsion of these first of Mankind out of the Almighty's Garden , as also how God made them Coats of Skins , and placed Angels with flaming Swords at the Entrance of his Garden ; together with other things hereto belonging . Great is the force of Custom and a preconceived Opinion over human Minds . Wherefore these short Observations or Accounts of the first Originals of Men and Things , which we receive from the Mouth of Moses , are embraced without the least Demurr or Examination of them . But had we read the same Doctrin in another , for Example , in a Greek Philosopher , or in a Rabbinical or Mahometan Doctor , we should have stop'd at every period with our mind full of Objections and Scruples . Now this difference does not arise from the Nature of the thing it self , or of the Matter in hand , but from the great Opinion we have of the Faithfulness and Authority of the Writer , as being divinely inspired . All which we willingly acknowledge , neither do we in this occasion doubt of our Author's Authority , but with what intent it was that he wrote these Things , and what kind of Style he has made use of , whether Plebeian or Philosophical ; I say , Plebeian and not Fabulous , although this last word might have been used , did we speak of a Prophane Author . Now of Fables , some are pure Fictions ; others are built upon some Foundation , but beautified with Additions and acquired Ornaments . Besides there are some Relations that have Truth at the bottom , but not in every particular point of them ; only as to the substance of the thing , and drift of the Author . As in Christ's Parable of Dives and Lazarus , and in many things which are related concerning the Day of Judgment , as to the outward shell and form . Such kind of Relations I think ought not to be termed Fables , but sometimes Parables , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hypotheses adapted to the Vulgar . And if in this rank you place the Narration we have now in hand , preserving always the good Name and Honour of the Author , I shall not think it amiss . But let us , if you please , first examin some Articles herein . As to the Temporal Rise of Mankind , I have ever held it most certain and undoubted : and that upwards of 5000 Years , according to the account given us by Sacred Chronology . But out of what Matter the first of Mankind , whether Male or Female was composed , is not so easily discover'd , nor of so great importance to know . If God had a Mind to make a Woman start from one of Adam's Ribs , 't is true it seems to be a Matter not very proper , but however , out of any Wood , Stone or other Being God can make a Woman : And here , by the by , the Curious ask whether this Rib was useless to Adam , and beyond the number requisite in a compleat Body ? If not , when it was taken away , Adam would have been a maim'd Person , and robbed of a part of himself that was necessary . I say necessary , for as much as I suppose that in the Fabric of a Human Body nothing is superfluous , and that no one Bone can be taken away without endamaging the whole , or rendring it in some measure imperfect . B●t if on the other side you say this Rib was really useless to Adam , and might be spared ; so that you make him to have had only twelve Ribs on one side , and thirteen on the other ; they will reply that this is like a Monster ; as much as if the first Man had been created with three Feet or three Hands , or had had more Eyes or other Members than the use or compleatness of an human Body requires . But in the beginning all Things were made with Number , Weight and Measure , that is to say , with all imaginable Exactness . For my part , I do not pretend to decide this dispute , but what more perplexes me is , how out of only one Rib the whole Mass of a Womans Body could be built ? For a Rib does not equal the hundredth , perhaps not the Thousandth part of an entire Body . If you answer that the rest of the matter was taken from elsewhere , certainly Eve might much more truly be said to have been formed out of that borrowed matter whatever it was , than out of Adams Rib. I know very well that the Rabbinical Doctors solve this business quite another way ; for they say , the first man had two Bodies , the one male and the other female , whose sides stuck together , or ( as some will have it ) their Backs ; that God cut them asunder , and having thus Cloven Eve from Adam , gave her to him for a Wife . Plato has in his Symposium something very like this Story , concerning his first man Androgynus , who was afterwards divided into two parts , Male and Female . Lastly , others conjecture ( which is not improbable ) that Moses gave out this original of Woman to the end he might breed a mutual Love between the two Sexes as parts of one and the same whole ; and that by this means he might more effectually recommend to his people his own institution of Marriage ( which does unite them a second time ) as if it had been imprinted in nature it self . But leaving this Subject I will hasten to something else . Now the second Article treats of Gods Garden in Eden , water'd with four Rivers arising from the same Spring . Which Coelestial Garden mention●d by Moses some will have to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iupiters Garden in Plato , and that in both places the History or Allegory is the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the secret meanings of Moses , as Eusebius saith , and I am so much the more wi●ling to embrace these secret meanings in Relation to the Garden of Eden , because there is no place in the whole World wherewith all the distinguishing Marks and Characters of this Garden may agree , for not to speak of that continual serenity of the Air , and spontaneous fertility of the place , even the very Rivers themselves afford a most perplexing , and as yet undecided Controversie both to Divines and Geographers as well Ancient as Modern . Those Rivers are by Moses call'd Pishon , Gishon , Hiddekel and Perath , which the Ancient Authors interpret by Ganges , Nile , Tigris and Euphrates . Nor do I truly think without some reason ; for Moses seems to have proposed nothing more to himself than the bringing four of the most celebrated and most fertile Rivers of the whole Earth to the watring of his Garden . Ay but , say you , these four Rivers do not spring from the same source , or come from the same place ; 't is true , nor any other four Rivers that are named by the Interpreters . Wherefore this Objection 〈◊〉 every where hold good as well against ●●e Ancient as Modern Writers . But altho you should reduce these Rivers , only to two as some do , to Tigris and Euphrates , yet neither have these two Rivers the same Fountain-head , but this is really and truly an Evasion rather than an Explanation , to reduce , contrary to the History of Moses , a greater number of Rivers to a smaller ; only that they may the more conveniently be derived from the same Spring ; for these are the words of Moses , but there Comes a River out of Eden to water the Garden , and from thence it divides it self into four Branches : The Name of the first is Pishon , &c. Gen. 2.10 . Whereby it is apparent that either in the entrance or Exit of the Garden , there were four Rivers ; and that those four Rivers did proceed from one and the same Fountain-head in Eden . Now pray tell me in what part of the Earth is this Country of Eden , where four Rivers arise from one and the same Spring ? But do not go about to say that only two came from that Fountain of Eden , and that the other two arose from the Tigris and Euphrates where they split near the Sea , and make as it were a Bifrontic Figure . Since this does by no means answer the words of Moses . Besides , he mentions in the first place Pishon and Gishon , and afterwards Tigris and Euphrates as lesser Rivers ; whereas you on the contrary will have those to be derived from these last 〈◊〉 Rivers of an inferior order ; which is a manifest distorting the Historical Account . But to end all these Difficulties or Controversies concerning the Originals and Channels of the Rivers that water'd Paradice , you will perhaps at last say that the Springs as well as the courses of Rivers have been changed by the Universal Deluge . And that we cannnot therefore be now certain where it was they formerly broke out of the Earth , and what Countries they passed through . For my part I am much of your opinion , provided you confess there happened in the Deluge such a fraction and disruption of the Earth as we suppose there did ; for from only an Inundation or Superabundancy of Waters such a change could never possibly happen . Besides , according to what Geography or Hydrography will you have Moses to describe these Rivers Antidiluvian , or Postdiluvian ? If the latter , there has happened no considerable alteration of the Earth since the time of Moses or the Flood ; if the former , you then render Moses's description of the Earth altogether superfluous , and unuseful to find out the scituation of Paradice . Lastly , 't is hard to conceive that any Rivers , whether these or others , can have subsisted ever since the very first beginning of the World , whether you have regard to their Waters or to their Channels . The Channels of Rivers used to be made by little and little as well as by a daily attrition , for if they had been made , as Ditches and Furrows are , by Earth dug out and heaped up on each side , or at least on one side , there would certainly have been every where seen great Banks and Heaps of Earth . But we plainly perceive that this is only fortuitous ; forasmuch as they often run through Plains , and the River-banks are no more than level with the adjacent Fields , besides whence cou●●d there be had water at the first foundation of the World to fill these Channels ? If you say that on the third day when the great Bed of the Ocean was made the smaller Channels of the Rivers were also ; and as the greatest part of the Waters of the Abyss fell into the Gulf of the Seas ; so the remaining part descended into these other Channels , and therewith formed the Primitive Rivers , admitting this , yet the Waters would be not only as Salt as those of the Sea , but there would be no continual Springs to nourish these Rivers ; insomuch that when the first stream of Water had flow'd off , there being no fresh Supplys of Water to succeed it , these Rivers would have immediately been dried up : I say because there were no perpetual Springs , for whether Springs proceed from Rain , or from the Sea they could neither way have rose in so short a time ; not from Rain for it had not as yet Rained , neither was it possible that in the small space of one day the Waters of the Abyss should run down from the most Inland places to the Sea , and afterwards returning through ways that were never yet opened by them , should strain themselves through the Bowels of the Earth , and ascend to the heads of their Rivers . But of Rivers we have said enough , let us now proceed to the rest . We have in the third place a very strange account of a Serpent that talked with Eve , and enticed her to mistrust God. I must confess we have not yet known that this Beast could ever speak , or utter any sort of voice , besides hissing . But what shall we think Eve knew of this business ? If she had taken it for a dumb Animal the very Speech of it would have so frightned her that she would not have durst to stay and enter into a Conference with it . If on the other side , the Serpent had from the beginning been capable of talking and haranguing , and only lost his Speech for the crime of having by his seducements corrupted the Piety and Faith of Eve ; certainly Moses would have been far from passing over in silence this sort of Punishment , and instead of that have mentioned so small a Penalty as that of licking the dust . But besides all this , pray will you have the particular Species of Serpents , or all the Beasts of the Field that were then in Paradise to have been indued with the faculty of speaking like the Trees in Dodona's Grove ? If you say all , pray what offence had the rest been guilty of , that they also must loose the use of their Tongues ? if only the Species of Serpents enjoyed this priviledg , how came it about that so vile an Animal , and by nature the most averse and remote from Mankind , should before all his other fellow Bruits deserve to be Master of so great a favour and benefit as that of Speech ? Lastly , since all discoursing and arguing include the use of Reason , by this very thing you make the Serpent a Rational Creature . But I easily imagin those who are great sticklers ; for the Literal Interpretation will solve this difficulty another way : For , say they , under the shape of this Serpent was hid the Devil , or an Evil Spirit , who using the Mouth and Organs of this Animal , spoke to the Woman as it were with an human voice . But what Testimony , with Authority , have they for this ? The most literal reading of Moses , which they so closely adhere to , does not express any thing of it ; for what else does he seem to say , but that he attributes the seducing of Eve to the natural craftiness of the Serpent , and nothing else ? For , these are Moses's words : Now the Serpent was more cunning than any Beast of the Field that the Lord God had made : ( Afterwards continues he ) The Serpent said to the Woman , yea , hath God said — . But besides had Eve heard an Animal , by nature dumb , speak through the means of some Evil Spirit , she would instantly with horror have fled from the Monster . When on the contrary she very familiarly receved it ; they discoursed and argued very amicably together , as tho nothing new or astonishing had happened ; again , if you say , that all this proceded from the ignorance and weakness of a Woman , 't would on the other side , have been but just , that some good Angels should have succoured a poor Ignorant weak Woman , those Just Guardians of human affair● would not have permitted so unequal a conflict ; for what if an Evil Spirit , crafty and knowing in business , had by his subtlety over-reached a poor silly Woman , who had not as yet seen the Sun either rise or set , who was but newly come of the Mould , and wholly unexperienced in all things ? Certainly a Person who had so great a price set on her head , as the Salvation of all Mankind might well have deserved a Guard of Angels : Ay , but perhaps ( you 'l say ) the Woman ought to have taken care not to violate a Law established upon pain of death : The day you eat thereof , you shall surely die , both you and yours ; this was the Law. Die ! what does that mean , says the poor ignorant Virgin , who as yet had not seen any thing dead , no not so much as a flower ; nor had yet with her eyes or mind perceived the Image of death ( viz. ) Sleep or Night . But what you add concerning his Posterity and their Punishment that is not at all expressed in the Law. Now no Laws are ever to be distorted , but especially not those that are poenal . The punishment of the Serpent will also afford no inconsiderable question if the Devil transacted the whole thing under the form of a Serpent ; or if he compell'd the Serpent to do or suffer those things , why did he pay for a crime committed by the Devil . Moreover as to the manner and form of the punishment inflicted on the Serpent ( viz. ) that for the future he should go creeping on his Belly , it is not easie to be explained what that means . Hardly any one will say that the Serpent did before walk upright , or after the manner of four-footed Beasts ; and if on the other side from the beginning he crept like our Modern Snakes , it may seem ridiculous to impose on this Creature as a Punishment for one single Crime , a thing which by nature he ever had before . But let this suffice for the Woman and Serpent , let us now go on to the Trees . I here understand those two Trees which stood in the middle of the Garden , ( viz. ) the Tree of Life , and the Tree of the Knowledg of Good and Evil. The Tree of Life was ( they 'l tell you ) so called , for that it would give Men a very long life . But by what follows in the same Relation we find that all our Forefathers before the Flood did without the help of this Tree attain to a very great Age. Besides , if the Longaevity or Immortality of Men had depended only upon one Tree , or its Fruit , what if Adam had not sinned ? how could his Posterity , when they were diffused over the face of the whole Earth have been able to come and gather Fruit out of this Garden , or from this Tree ? Or how could the product of one Tree have been enough for all Mankind ? As to the other Tree of the Knowledg of Good and Evil , it does not so plainly appear what was its vertue , or from whence it received that name : It seems by I know not what juice or other vertue , to have instilled into them a new sence of shame and modesty ; or , as it is expressed of Nakedness , as though before the Fall they had been wholly void of bashfulness in Venereal Pleasures ; yet now adays in things of that kind even the most innocent have some sense of shame . I know not what St. Austin means , when he says , that in the first state and innocence of Mankind , Women would have conceived and brought forth without violating their Claustrum Virginale , the feed being immitted , and the Off-spring coming forth through the Pores , as do Virgins Monthly Purgations , and that the whole Act of Generation would have been performed without any sting or transport , just as one hand rubs another . If these things were taken-exactly according to the Rules of Nature and Philosophy they would be very difficult to solve . But God seems to intimate quite another Vertue in this Tree , when he says , Behold Adam is become as one of us , knowing good and evil ( viz. ) by the force and Vertue of the Fruit which he had eaten . Now certainly whatever heat or transport arises from a vicious , inordinate Motion , is so far from making us like God , that it on the contrary renders us but the more dissimular to him . Having thus therefore spoken sufficiently concerning the Trees , let us next proceed to the rest : Now after the eating this Apple , Fig or whatever other Fruit it was , our Parents made themeselves Aprons : For , says the Text , they sewed together Fig-leaves , and therewith made themselves Aprons . From whence you may deduce the Original of the Taylors Trade , but where had they Needles ? And where their Thread that very first Day of their Creation ? since the Thread-makers Art was not yet found out , nor yet the Art of Working in Iron . All which Questions may perhaps be thought a little too free , but the thing it self requires us to deal freely , when we are seeking for naked Truth . When they had thus made themselves Aprons , God gave them likewise Coats made of the Skins of Animals : But here again we run into other Difficulties , wherefore to soften the Thing , let us suppose an Angel to have been in the place of God , that 't was an Angel who killed and flead the Animals , or pull'd off their Skins whilst they were yet alive and Innocent . Notwithstanding this too smells more of the Butcher or Executioner , than of an Angel. Besides , through this Butchery some entire Species of Animals must necessarily have perish'd ; for 't is not believed that from the beginning there were more than two of each kind created , and one alone , without another for its Consort , could never have produced any Off-spring . After all this what follows ? Why God expell'd our Parents thus cloath'd out of Paradise , and placed at the Entrance of the Garden , Cherubims with a great two-handed flaming Sword , that continually waved about the same , for fear least either by open force or by stealth they might have repossest themselves again of those happy Mansions . Now is there any one of the Interpreters that will put an exact literal Construction upon these Things ? that will make Angels to have stood like Centinels , with drawn Swords before the Doors of the Garden , for I know not how many Ages , as Dragons are feign'd by the Poets ? To have guarded the Apples of the Hesperides ? But how long did this Angelical Corps du Guard last ? To the Flood , I suppose , if not longer . So that you here suppose the Angels to have been for above Fifteen Hundred Years employed in keeping a Garden . Sic vacat exiguis Rebus adesse Deos ? How much easier would it have been , in a place so well watered as Paradise , to have Fenced the Garden about with a River ? which to Adam and Eve , who were as yet ignorant of the manner either of Building , or conducting Boats and Vessels , would have been a more than sufficent Obstacle : But these , and other Things of this Nature , least they should be thought to savour of Malice , I had rather leave for others to reflect upon . Thus have we in short run over the chief Heads of the History of Paradise ; the only thing now remaining to be consider'd , is , in how short a time all these things are said to have been transacted , in one Days time , or perhaps , but in half a Day . Divines suppose Adam to have consummated his Marriage with Eve the first Night ; afterwards , say they , if Eve , whilst she was yet Innocent , had conceived her first Born , she would have likewise brought him forth Innocent and Free from all blemish of Sin : Whence also his whole Progeny , in Relation to the Father's side , would have continued unspotted with it . But there is none of that sort of Progeny unspotted , or so much as half pure , we are all of us tainted with the same Blemish , have all the ●ame Disease . Wherefore we must necessarily suppose all these Things to have been done on the sixth Day of the Creation , before their lying together , or the Embraces of their Nuptial Bed. How many therefore , and how great Things must we heap on this one Day ! We will , if you please , briefly run them over . That Day did God create all manner of Cattle , all manner of wild Beasts , and all sorts of creeping Things : Lastly , he created Adam ; and when he had created all these things , he brought each kind of Animal before Adam , that to every one of them he might give a name according to their several Faculties . As for me , what Language Adam could speak the first Hour or Day of his Nativity , I am wholly ignorant of ; but however it be , since there are so many different Ranks and Familles of Animals , to weigh and consider well the Nature of each , and afterwards to give them a name adapted to it , seems a Task that requires no small time . Again , when all this work was in some manner finished , God cast Adam into a deep sleep , and whilst he was snoring , took from him a Rib out of which he built a Woman : The same Day these new born Man and Woman commit Matrimony without Contract , or the formal Preliminaries of Wooing . And that very same Day Mistress Bride being , to I know not what intent , pleased to ramble among the Groves of the Garden , happened to meet with the Serpent : This Serpent begins a Discourse with her ; they argue on one side and t'other , about a certain Tree and eating , or not eating a certain Fruit. She at length overcome by his Reasons , or seducing Expressions , eats of this Fruit ; and not only that , but carries it to her Husband , who likewise eat of it . Upon this there happens a great alteration , they cast their Eyes on each other's Nakedness , are ashamed , and make themselves Aprons of Fig-leaves sew'd together . When things being in this Posture , God Almighty in the Evening descends into the Garden ; they conscious of their own Guilt fly away , and abscond themselves among the Trees and shady Coverts ; but all in vain ; for God Summons the Criminals , they appear , and upon Examination of the whole Cause , he Decrees to the Man , Woman and Serpent the several Punishments they had merited . Lastly , to fulfil all parts of the Punishment , our Parents are cast out of Paradice , and sent into Exile : When several Angels being placed at all the Avenues of the Garden , they are forced to wander alone among the Woods , and take up their Lodging among the Wild Beasts . All which things we read to have been done within the small space of one day ; truly a very considerable and very numerous piece of business . But I cannot bear to see , that in so short time all Things were inverted and put into a total Disorder ; and that the whole Nature which had but just now been composed and polished , should , before the first time of the Suns setting , fall to Ruin and Confussion : In the Morning God said all things were good ; and in the Evening of the same Day , all things are accursed . Alas ! how fleeting and unconstant is the Glory of Things created ! A work that was six days e'er it could be elaborate and brought to perfection , and that by an Omnipotent Architect to be thus in as few Hours ruined by so vile a Beast . Now this is a faithful Account of Matter of Fact contain'd in the History of Paradice and Creation of Mankind , as also of the time wherein each Part of the said History was produced : All which things when I revolve in my Mind , which is wholly unbyass'd and ready to comply on every side , where right Reason and the Love of Truth conduct me : I cannot be angry with those of the Fathers and ancient Writers who have endeavoured to convert these things into Symbols , Parables or ways of discoursing adapted to the Vulgar . But am angry with Celsus , who calls this account an old Wive's Tale ; upon which Origen tells him very well by way of answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that these things were spoken in a figurative Sence . However Celsus himself does in what follows acknowledge that the fairest Interpreters both among the Iews and Christians were ashamed of the literal Sence , and therefore accommodated them to Allegories . Hence you may see , that in the first Ages of the Christian Church ( at which time Celsus lived ) as also among the Iews before Christ's Birth , the more candid Interpreters deviated from the literal Reading of Moses's History . And really it seems a very cruel and very hard thing in this Respect that God should be said to have tormented , nay and ruined Mankind for so small a Fault , and that too committed through the Levity of a Womans Mind . Wherefore some are of an Opinion ( which I am not much averse to ) That Moses laid so vast a Punishment on so small a Crime , only to the end he might procure the greater Difference and Authority to his own Laws , which often Decree with the strictest Severity things Frivolous , and in their own Nature , Indifferent . For who would not fear to violate the most petty , inconsiderable Precept that comes in the Name of God , if the eating of one Forbidden Apple could bring perdition to all Mankind ? But upon these and the other Articles in Moses's Narration , let every one enjoy his own Sentiments , provided he do not destroy the Foundation . Now by Foundation I here mean the Doctrine of the Temporal Rise of Mankind , as well as of this Earth , the Degeneration of both ; and that Mankind will be redeemed by the Seed of a Woman . In this blind State of Mortality we are all prone to Error ; and among the Duties of Charity , 't is not the least for us to indulge and succour one another when we are Erroneous . For my own part , I call God to Witness ( who knows our most secret Thoughts ) that in this or any other Writing I never proposed more to my self , than the promotion of Piety founded upon Truth . Neither do I in this Discourse about Paradice , and the Origination of Mankind affirm any thing possitively , but with Modesty and Submissiou , that I may the better Fathom the Judgm●nts 〈◊〉 discr●et , well-minded Persons . Wh● 〈◊〉 they 〈◊〉 but with me consider the U●age and Genius of the Primitive Ages , more especially among the Oriental Nations ( whose Custom it was to deliver their Decrees and Doctrines by Symbols , Similitudes and Parables ) if they do not concur with , will yet at least not be prejudiced against those who explain ancient Things after this manner . CHAP. VIII . Concerning the Original of Things , as they are Expounded in the First Chapter of Genesis ; together with the Manner of Interpreting Moses's Hexaemeron , that is to say , his Account of the Creation performed in Six Days . WHAT Reflections we have made in the foregoing Chapter about the Originals of Things , chiefly respect Mankind , as also their Causes and primary State. But the Original of Things inanimate and the Universe , as Moses describes it in the First Chapter of Genesis , seems no less contrary to the Theory of the Earth . This Account therefore which Moses gives us of the World , being much ancienter than all those others before mentioned , we ought to examin it the more diligently , and so to compose or dilute these Controversies by a friendly Interpretation , that Truth ( which is alike necessary to each of them ) may at the same time inviolably preserved . The Hexaemeron and Theory ( 't is true ) agree in their first Foundation of Things : For as they both suppose the Chaos to have been the matter out of which the World was Built . So they likewise agree in their general Order , making the World to have been first inanimate , and then afterwards animated . But , as to the rest , for Example , the Form an Limits of the created World , as also the manner , time and other Things , they do not a little differ ; all which we must now at large examin . 'T is First , therefore to be observed , what Form and what Limits of the World the Hexaemeron has proposed to its self . Now 't is well known , that betwixt the Learned and the Vulgar there are two different Systems of the World , whereof one supposes the Sun to be the Center , and t'other the Earth . Quaere then upon which of these two Systems is Moses's Hexaemeron grounded ? 'T is most certain , that Moses has begun his Work from the Earth , as the Basis or Foundation of the whole Machine ; and that he did not produce the Sun ( according to what he says ) till the 4th Day , at which time the Structure of the Earth and Sea was already finish'd . The Sun was not therefore the Center of the whole Work , since it had no Being till the work was half brought to Perfection . Besides , as well the Sun as the rest of the heavenly Bodies , are by Moses represented to have been created meerly for the use of the Earth , and in a manner but as so many servile Bodies , whose only business was to measure out to us the Days , Years and the rest of the several Season . But according to the other Hypothesis , the Sun and fixed Stars are not only very great , but also very noble Bodies ; bearing the first Rank amongst the various Parts of the Universe , and being as it were the Foundations of that prodigious Mass. 'T is evident therefore from both these Reasons , that Moses has followed the popular System ; that which most pleases the People , which most flatters our Senses , is believed and comprehended , or at least seems to be comprehended by the greater number : And in so doing he rightly consulted the public Safety ; when neglecting Philosophy , he adhered to more serious Counsels and Reasons of greater weight . Secondly , Since it is evident that the Earth was the Center of this Mosaic Chaos , 't is next to be enquired after , how far upwards thi● blind and confused Mass did reach . The Hexaemeron truly seems to suppose that this Chaos filled and possessed the whole Universe how great soever , together with all the Heavens and Regions of the Air , which way soever they were diffused ; as also that the brightest and most resplendent Stars were composed of this chaotic Matter , neither that there were any before the Birth and Creation of this our Earth . Which is what the very Letter of the Hexaemeron seems to import , and absolutely contradictory to the Nature of Things , as well as to all Philosophical Reasons . 'T is most certain that the fixed Stars are fiery Bodies ; that they do not all rest upon the same Superficies ; being some more remote from the Earth , and more profoundly immers'd in the Heavens , than others ; and that upon this score there can be no common Center assigned to all of them at least , to believe our modern Earth ( a blind and sordid particle of the Universe , inferiour to each of the fixed Stars , as well in bulk as in dignity ) to be the Heart , the most noble and most vital Part of so vast a Body , is altogether irrational and repugnant to the Nature of Things . I speak it again with Indignation , that to say , or almost to think , that this Earth , the Dregs , the meer Scum of Nature , is the Supream Head of all Things , and as it were the first born Product of the whole Creation cannot be without an Abuse and Scandal , as well to the Operator as to the Work. Besides if that earthyly Chaos had been extended throughout the vast Face of the Universe , and that this Earth were the only Center in which all the grosser parts convened , the same Earth or middle Body , being the common Recepticle of all the grosser Parts , would have grown up to a bulk infinitely bigger , than this little Earth of ours . For that the sublunary Chaos ( or which reaches to the Moon ) is of it self sufficient to make up this Earth ; and if to this you add the whole visible Heaven , and those spaces above the Heavens , which are not obvious to our Senses , but surpass all our imagination : Neither the Sun nor any visible Body is of so great a magnitude as would be that Body composed in the midst of the Chaos . Moreover , that as well the corporeal as the incorporeal World is more ancient than this inhabitable Earth , may in some measure be proved out of Ecclesiastical Authors , if we strictly examin the thing . Many Fathers of the Christian Church were of Opinion , that before the Earth or Mosaic World , there had been Angels for many Ages unknown to us ; and some also mention the same of the highest Heaven or Firmament . But this Opinion of the Angels is a thing more positively asserted , and by a greater number . Not to speak of Origen , St. Basilius says this in his Hexaemeron ; Chrysostom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Gregorius Nazianzenus Orat. 38. and in other Places . Iohannes Damascenus . l. 2. Orth. Fid. cap. 3. Ioh. Philoponus , de Creatione mundi , lib. 1. cap. 10. ult . Olympiodorus upon Iob. 38. and others of the Greeks have taught the same ; not a few also of the Latins have been of this Opinion . Hilarius , l. 12. de Trin. St. Ierom , Ambrosius ( in Hexam . l. 1. c. 5. ) Isidorus Hispalensis , Beda and others . Accordingly these are St. Ierom's own words upon the subject — Our World has not yet seen Six Thousand Years ; and what Eternities , what vast Tracts of Time , what inexhaustible Fountains of Ages ought we to suppose have been before it , in which the Angels , Thrones , Powers and other Vertues have served God. In the Book de Trinitate ( whether it was written by Novatian or Tertullian ) as well the Angelical World as the spaces above the Firmament , are said to have been made before the Mosaical World , in these words ; Although in the higher Regions ( viz. ) those above the Firmament it self he did before institute Angels , spiritual Vertues , Thrones and Powers , as also create many other vast Tracts of the Heavens , &c. Insomuch that this World appears rather to be the last Work of God , than his sole and only one . To which Passage adds Damelius . — Novatian was not only of this Opinion , but also St. Jerom together with all the Greeks , that the Angels were sooner instituted , ( viz. ) before any part of the Creation of our present World. Lastly , Cassian tells us , That this was the common Opinion of the Catholics in his time ; which was at the beginning of the fifth Age : Whereof ( says he ) none of the Faithful doubt . And having more fully explained this generally received Opinion , he afterwards adds , 'T is most certain and undoubted , that God created all those Celestial Powers before that Temporal beginning of the Creation . But to remove all doubt concerning the preexistence of Angels , we have the very words which the Lord himself spake to Iob , chap. 38.4 , &c. Where were thou when I said the Foundations of the Earth : when the morning Stars sang my praises , and all the Sons of God shouted for joy ? Whereupon says Olympiodorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is plain from this Passage , that in the Creation of the World the Angels were first made . Forasmuch as these words certainly imploy that before the Foundations of the Earth were laid , there were Angels , and that they sang praises to God at the first Building of our World. Likewise if you take the Morning Stars according to the very Letter , it is most certain that the Stars and Heavens also preceded the Foundation of our Earth . Besides , St. Ierom makes intellectual Beings pre-existent to the World by those Passages of Scripture , where something is said to have been done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 1.2 . 2 Tim. 1.9 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2.7 . before the World began . Nor is there less included in this Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 1.20 . Ephes. 1.4 . Iohn 17.5 . and 24. Before the Foundations of the World were laid . Which does not denote a bare Eternity , but the Periods and Foundation of this World. Before both which did exist the Soul of the M●ssias , and the Mystery of the Christian Oeconomy . But to return again to the Angels . Lastly , We can evince the same by the Sacred Oracles and Authority of the Fathers , as well as by Reason and Arguments . The Fall of the Angels was before the Creation of the World , therefore they were before creat●d , and that for some Ages . For really 't is not at all probable that the most excellent Creatures were made of so frail a nature , as that on the very day of their birth they should fall into evil and misery ; neither is it consistent with the Deus , Opt. Max. the kind Father of all Intelligent Beings , to place the most noble part of his work in so slippery a station , that no sooner had their Maker taken his hand from off them , but they immediately fell head-long into destruction ; damned to the utmost of torments , and a most dismal Hell. Which being thus stated , let us pass on from the Angels to the Corporeal World ; wherein we are first to observe , That if the Angels had not any ways been united with matter , nor had from it received any pleasure , or any sort of perception , it could scarce have been possible that they should have been wrested from their habitations and first state : For pray where were the places that these pre-existent Angels did inhabit ? Basilius says , they dwelt in the Heavens and Light● Many of the Ancients did ( as is well known ) attribute to the Angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thin Bodies , and not gross Terrestrial ones like ours . And the second Nicene Council would have this Doctrin proposed out of the Book of Iohn Bishop of Thessalonica , to be confirmed ; these are the words : Concerning the Angels , Archangels , and their Powers , to which I also joyn our own souls : This is the opinion of the Catholic Church ; that they are 't is true intelligible , yet not wholly Incorporeal and Invisible , as you Gentiles say , but endowed with a thin and Aerial or Fiery Body ; as it is written , Who makes his Angels Spirits , and those that minister unto him a flaming fire . This we know to have been the opinion of many Holy-Fathers , amongst whom are Basilius , Sirnamed the Great , St. Athanasius , Methodius , and those that follow them ; not that they suppose Angels to be Bodies , but like human Souls to be invested with Bodies ; yet not such as are moulded up of the same Clay , with our Modern ones , but thin and pure like Air or Fire : Of the same nature as those we shall one day have , when we come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall to the Angels . Lastly , those who interpret that passage , Gen. 6.2 , &c. of the Angels joyning themselves with the Daughters of Men ( which not a few of the Fathers and others do ) must necessarily assert that the Angels have Bodies , proper and agreeable to their own nature , from all which we may conclude that together with the Angels some Coelestial Matter did exist before the Earth . But of whatever kind this thin , subtle and lucid Matter was it could not exist by it self , and before the remaining part of the Mass of Matter . For all Matter was together , and at once produced out of Nothing . Neither ●ay we conceive the action of the Creation as divided into parts and distant ages ; whilst the rest of the Regions and Tracts of the World remained empty . For my part if an Atom , or the smallest Particle of Matter existed before the Mosaical Epocha , I am of opinion that the whole Mass of the Universe did the same ; and by the same Rule , if that Angelical Matter , or Vehicle of the Angels preceded the beginning of the Earth , all Matter in general did ( as the Greek Fathers argue ) in some measure precede it ; but its disposition and order according to its different parts , scituations and forms have by the Decree of Providence been from time to time varied sometimes after one manner , and sometimes after another . Thus by the Authority of the Fathers we have hitherto treated of the pre-existence of Angels and of Matter it self , as it hath a connection with the Angels ; let us now therefore return to the nature of things , and to the visible World ; for in the Corporeal we have as many Arguments to confirm the same antiquity of Matter ; and to sufficiently demonstrate that the Mosaical Epocha of about six thousand years , does not comprehend the Original of the whole Universe , but the Age of our present Earth , and the time since it was formed out of its Chaos . If we again consider the Phaenomenaes of the Heavens , and the Companies of both erring and fixed Stars , we shall easily believe that so numerous a progeny , and which was worthy of a better Parent , could not be the off●spring of one Earthly Chaos ; nor admit of their Ages and Histories being included within the limits of so small a time , wherefore let us , if you please , call to mind a thing which is now no longer doubted of ( viz. ) that the Earth is a Planet ; and that besides the Earth there are many Planets of the same nature , as well as of a like matter and form . All which , 't is probable , have had the same manner and principle of birth ; that is , every one out of its own Chaos . Moreover , since the Creation of the Earth , we have not seen the birth of any one new Planet ; for which reason certainly they are all either older than the Earth , or as old now . If you grant the former , 't is all we desire ; and if you make them of the same age with the Earth , you must suppose as many Chaos's as there are Primary Planets since ; for example , 't is certain , that Iupiter who wheels about his own Satellites or Tendours , is a Center to himself , and does not any ways depend on our Earth , as do none of the rest , except it be the Moon . Again , the fixed Stars seem ancienter than the Planets , and to be each of them the Center of its own Orb or Vortex ; as many Systems therefore must be constituted in the Heavens as there are fixed Stars ; which being very great both as to number and bulk , would swallow up this little point of Earth , as if it were less than nothing ; wherefore whoever has any favour for the Heavens , and is an unbiassed observer of God's Works , will not easily consent to have their Originals deduced from the Earth , or dependent on it . Lastly , 't is probable that the Planets were formerly fixed , and that the Earth it self ought to be numbred in the same rank , 't will be no easie matter for you to solve the Originals of the Planets by any other Hypothesis ; at least , not if they have fire in their Center , which 't is very probable they have . Besides we sometimes see the face of the Sun overgrown with thick spots , and perceive him for some days pale , obscure , and as it were in the pangs of death ; but he that is sick may die ; and what happens to one may happen to others of the same kind ( now all the fixed Stars are homogeneous ) therefore the fixed Stars are perishable . Now a fixed Star perishes , and is extinguished when being crusted over with a thick shell of scurf which it cannot break through , it degenerates into an obscure and opake body , such as is a Planet . Finally , the new Stars that have of late years appeared in the Heavens , have not , 't is probable , I mean in respect to their Originals , had any connection or communication with the Earth ; neither have the Comets , which , although in some things they are dubious and hard to be explained , do to me seem nothing else , but ( as one may say ) the dead bodies of the fixed Stars , unburied , and not as yet composed to rest , they like shadows wander up and down through the various Regions of the Heavens , till they have found out fit places for their residence , which having pitcked upon they stop their irregular course , and being turned into Planets move Circularly about some Star. Whereas , if according to another Hypothesis , Comets are held to have been just the same from the beginning , they take such vast Tours , make such immense Circles and Periods , that no man can prove we ever saw the same Comet twice in one and the same part of its circuit . These and the like Phaenomenaes of the Heavens can hardly without using some violence to the Laws of Nature be reduced to an Epocha of six thousand years . We should much rather confess that our Earth had not the same Original , nor is of the same age with the whole Universe , whether Intellectual or Corporeal . Nor is it to be wondered at , that Moses did not distinguish them , or treat of the Original of the Universe apart , from that of our Sublunary World ; since the common people never distinguish these things , nor have any separate Idaea of them . The greatest part of Mankind esteems the remaining part of nature , and of the Universe only as an Appendix of our World or Earth , worth nothing of it self , but created meerly for our use and benefit . 'T was therefore not without much reason , that our most wise Law giver left it to the Philosophers as their business , that when human understanding was through age , use and observations come to a greater maturity , they might digest the Works of God into another Method adapted to the Divine perfections and nature of things . But enough of this Subject , let us now proceed to something else . Thirdly , Moses in his Hexaemeron mentions a famous Phaenomena whereof we have not any appearance , I mean his Waters above the Firmament , in the making or disposing of which he tells us God spent one entire day ; which is no less time than he imployed about the Sun , Moon and all the Host of Heaven ! 'T is true , these Noble Bodies deservedly claim to themselves twentyfour Hours labour , but to an obscure unknown thing we cannot but grudg so much work . Let us make a search therefore after these invisible Waters , let us enquire what are the places they now possess , or where they have formerly resided . Moses says , they were placed above the Firmament ; but the Sun with the rest of the Stars he mak●s to be in the Firmament : Thus he places those Waters above all the Stars , and the Starry Heaven , nevertheless of these and all things else he supposes the Earth to be the Center ; but since the Waters are heavier than the Coelestial Matter , and than even the very air it self , how is it possible for them to stay in the highest Regions , not being sustained by any intermediate Bodies of a grosser kind ? St. Austin in this matter forbids us having recourse to the Divine Omnipotence when in treating on the same subject he thus very gravely and much to the purpose admonisheth us , neither let any one say , that according to the Almighty Power of God to whom all things are possible , we ought to believe that the Waters , thus heavy as we know and feel them to be , are diffused above the Heavenly Body in which are the Stars ; for now we ought to examin by his Scriptures , how God has instituted the natures of things , not how he is pleased to operate according to his Miraculous Omnipotence ; and this agrees with what he has more generally taught us elsewhere , God does after such manner administer all the things he has Created , that he suffers them to be exercised and governed by their own motions . Let your judgment then go according to these Rules . Besides , suppose these I know not what kind of Waters had been above the highest Heavens , what had it signified to the people to know this Mystery ? 't is remote from Moses's custom , and what he proposed to himself to relate in his Hexaemeron invisible , abstruse things which were of no use when known ; He in that only traces the Phaenomenaes of the visible World , which strike upon the eyes of all people , and make them sensible that there must be a Creator ; whereas those things which are no way apparent , as they need no Author , so neither do they require any explanation . And therefore some have thought it proper to interpret these Waters above the Firmament , as it were watry Clouds , and to that end they establish two Firmaments , an upper and a lower ; the former is that where the Stars reside , the latter that wherein the Vapours , Clouds and Meteors roul about ; that is to say , they call by the name of Firmament , the space that lies between the Earth , and the middle Region of the air . But according to this solution , pray what did God Almighty create the second day , a little extension or space ? The distance which is between us and the Clouds ; but that distance did before exist , being not only extended to the middle Region of the Air , but even to the very highest Heaven ; whether you suppose the newly Created Light , or the Chaos to have been interposed . What a business then is it to create distance ; besides to create distance the second day which did exit the first ? Neither is there according to this Proposition any solid fence or enclosure admitted in the fluid Heavens . But that we may further confute this Interpretation , let us hear Moses's own words : The second day ( says he ) God said let there be a Firmament in the midst of the Waters , and let it divide the Waters from the Waters ; that is the Superiour from the Inferiour , these Waters therefore as well the one as the other did exist before this Interaqueous Firmament was made . For there can be no bound or seperation but of things that do already exist . Tell me then what or where were these Superiour Waters before this Seperation was made , they seem to have before been one continued Mass , and after to have been by this partition divided into two different Stories . But before all this there were neither Rain nor Clouds ; if therefore you will have these to be the Superiour Waters this does not answer Moses's words . Finally , 't would be preposterous to suppose Clouds before the Earth ; or to imagin these coagulations of Vapours , which perish and are renewed each day , considerable enough to take up the sixth part of the Almighties vast Work. The thing in short comes to this ; the vulgar do not comprehend the natural Generation of Rain by the condensation of Vapours , but fancies rain is sent down from Heaven by a Divine Impulse , or comes immediately from God , Moses to favour this opinion goes and makes a common Receptacle for the Waters above the Heavens ; so that God by opening or shutting his Flood gates might at his pleasure keep up or let down the Rain ; this I take to have been the mind and intent of the Sacred Author as to his Super coelestial Waters . And this is the best way to keep up the dignity of Moses , if whenever he deviates from the Physical Truth , we suppose him to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by adapting his History of the Creation to the capacity and use of the common people . Thus also when he treats of light in the first day of the Creation , that Phoenomena is equally uncapable of being explained by any Physical reason ; but least God should seem to work three days in the dark , Moses thought it was convenient to produce light at the beginning of the work . But what sort of a light was it ? A light without any source , without any original from whence it might be derived . Yet light , to argue Philosophically , always flows from some Center wherein is the Heart and Principle of its Motion . Nevertheless in this Account of the Creation , Light is produced before any distinction of the Heavens into Orbs or Vortex's . Besides , according to the literal reading , God seems to have rested from his work in the Night time , as Men are used to do ; but I do not see how another Haemisphere either Celestial or Terrestrial could be perfected , if there was any intermission of the work , and God acted only where there was light . But the Vulgar never regard these little Niceties , nor do they dream of Antipodes or another Hemisphere ; conceiving the World to be like a Tent , whose covering is Heaven , and foundation the surface of the Earth . Next comes the third Days Task , wherein the Original of the Ocean is described , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purely according to the Capacity of the Vulgar , in these words , Let the Waters be gathered together unto one place , and let the dry Land appear . Now the dry Land he called Earth , and the gathering together of the Waters he called Seas ; this gathering together of the Waters to uncover the Face of the Earth , which lay hid under the Abyss , could not be effected any more than two ways ( viz. ) either by an accumulation of the Waters in certain places , so as that others might remain empty ; or else by hollowing the Earth , which was under the Abyss , in certain places , so as that the Waters might subside there . But that accumulation could not make the Channel of the Ocean , wherefore all the Interpreters say , it was made by a hollowing of the Earth , and that the Waters being drawn down , and aggregated there , the Earth was deprived of them in other places . They also tell you , that the Mountains were made of this work ( viz. ) with the Earth , which was dug out of this Channel of the Sea , and heaped up in diven places . Now what can be plainer than this Original of the Ocean and Mountains , provided you do not too much play the Critic , and forbear too nice a scrutiny : These things therefore must have pleased and satisfied the People who do not trouble themselves about niceties . But if any one has a Mind to make a more exact Enquiry into these Things , he may if he plases , consult what is written on this Subject in Theor. l. 1. c. 8 , 9. and last ; in which last Chapter by various Reasons and manifest Tokens , it is demonstrated that neither the Channel of the Ocean , nor the first inhabitable dry Land , could proceed from this Original . But it would not be worth my while to repeat the same here , or to add any more upon this Subject . So much for the first three Days of Moses's Creation , in which if our Author had passed by the first and second Days Task ( viz. ) that glimmering Light and those Waters above the Firmament ; and had put his ninth verse immediately after his second , his World or inhabitable Orb had been never the more deficient : But because he had resolved ( at least as I suppose ) to hold and consecrate the seventh Day for a Sabbath , it was necessary for him to spin out his Creation to six Days : That with the remembrance of the Worlds being finished , and after the Example of God's resting from all manner of Work , the seventh Day might be for ever solemnly observed . But the Tasks of each of these days are extreamly unequal , the first days work would have been finished in the twinkling of an Eye ; and so in my Opinion the second : Whereas the third days Task would have been a vast and tedious piece of Business . First to cut out so large a Channel as is that of the Sea ; then to draw off all the Waters that covered the Surface of the Earth , or rather to force them down into that Channel ; I say force , since they would not fall down towards the Sea of their own accord , there being as yet no Channels to convey the Rivers , nor Descents of the Earth to c●rry them down in those places where the new Mountains or heaps of Earth newly dug up were fixed , the Waters would be thrown off , and the same proportion of them fall down into the Pit of the Sea : But in all other places if no violence were used to them , they would remain unmoveable upon the Face of the Earth . However , although you suppose them to have run down with the same rapidity as Rivers do . Yet from some of the most Inland Places , 't would be several Days Journey to the Sea. The fourth days Task seems no less laborious ( viz. ) the Sun , Moon and Stars : Good God , how many and vast Bodies did that one day produce and perfect ! Even in the making each of the Planets there ought to be six Days imploy'd , as well as about this of ours , they being of the same Form ( and as we have Reason to believe ) their Ornaments and Equipage not very unlike : Besides , according to the order of Things in the Creation , they being terrestrial Bodies , ought all to have been thrown into the third days work ; especially the Moon , which could scarce be torn from its Center the Earth , and transferred into another Glass . But Moses follows the Philosophy of the Vulgar , and joyns the Moon with the Sun , as though they were of like Nature and Magnitude . Lastly , the fifth and sixth Days Tasks consisted of great variety : In these two days were built the Bodies of all the Birds , all the Fishes and all the Beasts , both great and small that were produced out of the Earth and Waters . Now adays the Bodies of Animals arrive more slowly at perfection ; nor do I wonder at it , since they are so artificially composed . But seeing the Bodies of Animals even to the smallest are of so exquisite a Form and Composition , I shall never be induced to believe that the Earth , the common Mother of all things , was from the beginning of the World , as ruinous an ill shapen Mass as now it is . But this by the by . St. Austin would have all those Things that are said to be the work of six Days , to have been created in one Moment ; although Moses divided them into Classes and different Times that he might the better help the imagination of the People , to comprehend the first Originals of Things . God Almighty did in my Opinion create out of nothing in one moment , and by one individual act , all Substance , whether intellectual or corporeal . Nor did St. Austin in that come wide of the mark . But here is not ( in the reality of the thing ) spoken of Substance in general , but only of the terrestrial World ; and not of its Creation , but its Formation . As for the Creation of all Things out of nothing , or out of no pre-existent Matter , 't is what cannot be doubted , as also that they were not from Eternity ; ( for we cannot form to our selves any Idea of a thing created from Eternity ) but to prescribe the divine Creation so short an Epocha , as the limits of Six Thousand Years , 't is what I never durst . I had rather leave that together with several other Things amongst the hidden secrets of God. Now these short Annotations upon the Account Moses gives us of the first Creation of Things , seems to imply that it was not this Sacred Author's design to represent the beginning of the World , exactly according to the Physical Truth ( which would have been of no use to the common People who were uncapable of being made Philosophers ) but to expound the first Originals of Things after such a method as might breed in the Minds of Men Piety , and a worshipping of the true God. And forasmuch as all the ancient Nations ( viz. ) the Chaldaeans , Phaenicians , Aegyptians , &c. had each of them their several Accounts of the Creation of the World , placed as an introduction before their Histories or Systems of Divinity ; so Moses in like manner being to write Laws and Institutions for the Israelites , thought it convenient also to prefix , as an introductory Preface , an Account not only of the Original of his own Nation , but even of the whole World. However , whereas the Heathens Accounts of the Creation were frequently stuffed with Fables , and I know not how many Gods and Goddesses , to the very great Corruption of Religion , he laying aside all those Fooleries has handled this Subject with a great deal of Purity and Innocence . When that he might tear up the very Roots of Idolatry , he represented the Heavens , Sun , Moon and Stars , which were the chief Deities of other Nations , not as eternal or created on their own account , but as subservient to this sublunary World , as well as to the use of Mankind . This to me seems the Scope of our Holy Writer ; but if we seek only after pure naked Truth , and a physical Theory , we must go quite upon another Foundation ; that is , we must ( if I am not mistaken ) suppose the World , which began near upon six Thousand Years ago ; to have been no other than the sublunary Orb , or our Earth together with its Sky ; and that Chaos from whence it arose , not to have been universal or diffused over the vast spaces of the Heavens , but contained within the aforesaid bounds , which are whatever is below the Moon . Likewise the Primitive Earth did not arise out of that Chaos in the same Form as M●ses had represented it : For his Description of it was just according to what the People had before their Eyes , which was the Post diluvian and modern one ; nor could he without a great many far fetched obscure terms , and a long Chain of Arguments , have ascended to its first Form , and have brought the Thread of both down to his own Times . In short , neither the Sun nor Stars were composed out of this terrestrial Chaos ; but Moses having made Man to be the Head and under God the supream Lord of all things , he represented the whole Universe as it were created and compiled purely for his sake . This to me seems the Reason of both the physical and ethical Account of the Creation , for so I call the Mosaical Relation , since it seems not to have been Instituted so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the mean time , if to other Peoples Optics this appears in a different view , I do not desire to trouble or disturb any one in their Opinion . Let every one please and hug himself in his own . But we are all bound to make use of that Portion of Reason God Almighty has distributed to each of us , till we have some more clear Light to illuminate us from Above . AN APPENDIX Concerning the Modern BRACHMINS IN THE INDIES , Together with their generally received Opinions . HAving already spoken of the Modern Brachmins in the Indies ( whom , besides the near resemblance of their Studies and Customs , we have several other Arguments to show they are descended from the ancient Race ) I think it may be neither impertinent nor unpleasant to add some few Words here by way of Appendix , about their Opinions , concerning the Originals and Revolutions of Things ; which Opinions are , 't is true , neglected by most People , because they are delivered in a mythological way ; and that Truth is very much clouded with Fables . Under the name of Indies , we here comprehend , besides the Chineze Empire , and Kingdom of Indostan , or Dominion of the Great Mogul ; the Kingdoms of Siam , of the Malabars , of Cochinchina , of Coromandel , and whatever others are known to us in the East , that have in some measure shaken off their Barbarity . Now in each of these are a certain sort of Philosophers or Divines , and in the Kingdoms of Indostan , Siam and the other adjacent Parts , there are some who seem to be the Progeny of the ancient Brachmins , being different and distinguished from the rest of the People by their Manner and Way of Living , as well as by a Doctrin and Language wholly peculiar to themselves . They have a certain Cabala , or Body of Learning , which they receive by Tradition from one to the other . Now this Body of Learning does not treat of each little Point or Nicety in Philosophy , as our modern Philosophers used to do ; but like the natural Theology of the Ancients , it treats of God , of the World , of the Beginning and Ending of Things , of the Periods of the World , of the Primitive State of Nature , together with its repeated Renovations . All which Opinions are by some more plainly , by others more obscurely and fabulously , delivered ; but that they were of old spread amongst these Nations , is plain from several Footsteps of them at this day remaining . For a Specimen whereof , we will give you some short Remarks out of our late Voyages , upon several Heads of this now barbarous Theology , or Philosophy : Nor is it of Moment with what Kingdom or Country we begin . The Mogul's Kingdom call'd Ind●stan is extreamly large , and has been visited by several Europeans , whose Credit and Authority are sufficient to make them be believed . There are in this Kingdom , besides Mahometans , those they call Gentiles or Pagans ; among which Gentiles is a certain Tribe or Order of Men , who bear the Title , and perform the Offices of S●ges , Priests or Philosophers . They have a Language peculiar to themselves , which they call Hanscrit , or the pure Tongue ; in this Language they have some very ancient Books , which they call Sacred , and say were given by God to the Great Prophet Brahma ; as formerly the Law of the Israelites was to Moses . Athan Kircher gives you an Alphabet of this Brachmin's Language , written by the Hand of Father Henry Roth , who for several Years in the Indies apply'd himself to the Learning of Brachmins . And in this they not only write and conceal their Divinity , but also their Opinions in Philosophy of all Kinds : besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are Opinions of a very ancient Date . They likewise Philosophize after the manner of the Ancients , upon the Creation of the Universe , together with its End and Destruction ; for they explain these Things by the Efflux or Emanation of all things from God , and by their Reflux or Restoration into him again : But this they propound in a Cabalistical Mythological way . For they ●eign a certain immense Spider to be the first Cause of all Things , and that she , with the Matter she exhausted out of her own Bowels , spun the Web of this whole Universe , and then disposed of it with a most wonderful Art : whilst she her self in the mean time sitting on the Top of her Work , feels , rules and governs the Motion of each part . At last , when she has sufficiently pleas'd and diverted her self in adorning and contemplating her own Web , she retracts the Threads she had unfolded , and swallows them up again into her self ; whereby the whole Nature of Things created vanishes into nothing . After this manner our modern Brachmins represent the Birth , Order and Perishing of the World. Nor does this much differ from the Opinions of the Ancients we have above mentioned ( lib. I. cap. 7. page 63 , 64 , &c. ) provided , that taking off the fabulous Shell , we go to the Kernel . If you have leisure to read a larger Account of the Indostan Gentiles , 't is what you may find in Henry Lord , F. Bernier , and other Travellers , who have more diligently enquired into their Literature . In the Kingdom of Siam , which Borders upon the Empire of the Mogul , there is the same Progeny of the Brachmins . Guido Tachard , one of the Jesuits Society , who waited upon the French Ambassador to the King of Siam , has given us this Account of their Philosophy or Theology . They say , That the first Men were of greater Stature , and longer Liv'd than we now adays are ; as also , that they lived many Ages free from Distempers . That this Modern Earth , pa●ched with a long Heat , will at length be consumed by Fire , the Ocean being dried up , the Mountains melted , and the whole Surface of the Earth being made level . This I find in our aforesaid Author , with more of the same in others ; all which a late Poet has compiled and facetiously explained in these Versicles . Stolidus Regni Mysta Siami , Octoginta dat perituro Saecula mundo . Tunc qui tantum Iam fuerit uno fervidus Oculo , Septem pandet lumina Phoebus , Qu●is aequor●as ebibet undas . Qu●is immensum vindice flammâ 〈◊〉 O bem● Sed duo calidis . Q●● 〈…〉 favil●is Einos homines ova creabunt . Qui foecunda semine cultum Iterum poterunt reddere mundum . Quem non salsis Neptunus aquis , Alluet unquàm , tantum rigui Undique fontes , Dulcesque lacus , Irrorabunt molliter herbas . Et perpetuo verè Beatos Spargent variis floribus agros . The Siamese Brachmins not only say , that this modern Earth must perish , and that by Fire ; but even that out of its ashes a new Earth must arise ; and , without a Sea , that is to say , such a one , as St. Iohn the Prophet saw , Apoc. 21.1 . and without the yearly Vicissitudes of the Seasons , being blest with a perpetual Spring ; such another Earth as we have described in the Fourth Book of our Theory , Cap. 2. T is really a most wonderful thing that a Nation half barbarous should have retained these Opinions from the very times of Noah : for they could not have arrived to a Knowledge of these things any ●ther way , than by Tradition ; nor could this Tradition flow from any other Spring , than Noah , and the Antediluvian Sages . But out of what Author or Siames's Traveller the Poet has taken these Things , I have not yet been able to learn. Moreover the Kingdom of Choromandel , on the Southren Coast of the Indies , has its Brachmins : whose Manners and Doctrine have been with no small Diligence enquired into by Abraham Rogers , who wrote the Book called — Ianua aperta ad Arcana Gentilsimi . Having Himself lived many years there . Now they affirm that there are several Worlds which do at one and the same time exist in divers Regions of the Universe : and that there are several successive ones ; for that the same World is destroyed and renewed again according to certain Periods of Time. They say also that our Terrestrial World began by a certain Golden Age , and will perish by Fire . Lastly , they retain the Doctrin of the Ovum Mundanum comparing the World to an Egg ; as did the ancients both Greeks and Barbarians : Finally , to the Kingdom of Choromandel is Contiguous that of the Malabers ; where Father Robert Nobilius , Founder ( as t is said ) of the Maudarian Mission , has spent no small part of his life ; learned as well in the vulgar Indian Language , as in that of the Branchmins ; then he is said to have written a great deal concerning the Theory of the Brachmin , but I know not to what language : for I have not yet happened to light upon any of his writings ; neither have I any Accounts of this or the rest of the Countrys of the Indies to be depended upon , to furnish me with their Opinions , either from eye or ear witnesses . We have likewise before mentioned the Chinese , a People of great Antiquity , but among the Ancients unknown , as to matter of Learning , they have this in Common with the rest of the Orientals , that they compare the World to an Egg , and will have it to be born of one . In like manner they say , their first Man , whom they call Puoncuus , was born of an Egg ; whether you will suppose , that by it , they mean the Chaos or the Primitive Earth ; and altho they do not seem to have derived their Philosophy or History from the Brachmins yet they set so great a value on their Letters , and secret Alphabet , that as things sacred , and of a very great Antiquity , they use to inscribe them on their Idols . As for the Mahometans , who are spread at large over the East under several different Dominions , I pass by them , as men of an upstart , ignorant kind what an Egyptian Priest formerly told — Solon ( You Greeks , always Boys ; not one of the Greeks ever comes to be Old ) May changing names , be much more properly said to them . Nor does the Egyptian give an ill reason for what he says — Your are young in your Minds ; for in them is no tenent of the Ancients , that comes by ancient Tradition : you retain no Learning that is grey with old Age. These things exactly square with the Mehometans , wheresoever they are dispersed , they retain nothing of Ancient Wisdom ; for the Ambition of extending their D●minions , has taken from them all manner of Love or Desire of Learning . Even in Persia it self , where formerly flourished the Mystical Philosophy of the great Zoroaster , and the Magi , at this day remains nothing worth taking notice of . The aforementioned Henry Lord relates , that when the Saracens overran all Persia , having beaten and slain the King Iezdegird about the Year of our Lord 628. Some of the Persians who could not bear● the yoak of a new Slavery and new Religion , transported themselves and their effects by Sea into India : And that having sworn Allegiance to the Indian Kings , they each of them freely exercised their own Religion , and ancient way of living . The same Author relates some opinions Generally received by these Persians transplanted into India , concerning the Original Age , and End of the World : But they are so stuffed with Fables , that they hardly seem worth while to repeat . This must be observed in General , of the Modern Pagans , that there are ( its true ) now remaining amongst them some Footsteps of the most ancient Tenents , which come to them by Tradition from their Ancestours , but quite overwhelmed with Trash and Filthiness , being for the most part clogg'd with fabulous Additions , even to the degree of being nauseous ; insomuch that when you come to manly Arguments , they are of no manner of Validity . I cannot but pitty the Eastern World , that the place which was the first Habitation of wise men , and one day a most flourishing Emporium for Learning should for some ages past have been changed into a wretched Barbarity . Tantaene Animis coelestibus irae . I pray God grant that we may not undergo the same Vicissitude , and that in his Anger he may not withdraw that Light we now enjoy in the West , but that it may be more and more diffused on all sides , till the Knowledge of God shall have filled the Earth , as the Waters fill the Sea. To the most Ingenuous and Learned Dr. Sydnham at his House near the Pestle and Mortar in the Pall Mall . SIR , THE last time I had the happiness of your Company , it was your Request that I would help you to a sight of the Deists Arguments , which I told you , I had sometimes by me , but then had lent them out , they are now return'd me again , and according to my promise I have herewith sent them to you . Whereby , you 'l only find , that human Reason like a Pitcher with two Ears , may be taken on either side ; However , undoubtedly in our Travails to the other World the common Road is the safest ; and tho Deism is a good manuring of a mans Conscience , yet certainly if sowed with Christianity it will produce the most profitable Crop. Pardon the hast of SIR , Your most obliged Friend and Faithful Servant , C. BLOVNT . Rolleston , May 14 th . 1686. A Summary Account OF THE DEISTS RELIGION . CHAP. I. The Deists Opinion of God. WHatsover is Adorable , Amiable and Imitable by Mankind , is in one Supream infinite and perfect Being , Satis est nobis Deus imus . CHAP. II. Concerning the manner of Worshipping God. FIrst , Negatively ; it is not to be by an Image for the first Being is no s●nsible , but in●e●ligible : Pinge sonum ; puts 〈◊〉 upon an impossibility no more can an infinite mind be represented in matter . Secondly , Nor by Sacrifice ; for sponsio non valet ut alter pro altero puniatur ; However no such sponsio can be made with a bruit Creature ; nor if God loves himself , as he is the highest Good can any External Rite , or Worship re-instate the Creature , after sin in his favour , but only repentance , and obedience , for the future ; ending in an Assimulation to himself , as he is the highest Good , and this is the first error in all Particular Religions ; that external things or bare opinions of the mind , can after sin propitiate God ; hereby particular Legislators have endeared themselves , and flattered their Proselytes into good opinions of them , and mankind willingly submitted to the cheat ; Enim facilius est superstitiosè , quam justè vivere . Thirdly , Not by a Mediator ; for , first it is unnecessary ; Miserecordia Dei being sufficiens justitiae suae . 2 ly , God must appoint this Mediator , and so was really recon●iled to the World before . And 3 ly , a Medi●tor derogates from the infinite mercy of God , equally as an Image doth from his Spiritualitie and Infinitie . Secondly , Positively , by an inviolable adherence in our lives to all the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an imitation of God in all his imitable Perfections , especially his goodness and believing magnificiently of it . CHAP. III. Of Punishments after this Life . A Man that is endued with the same Vertues we have before mentioned need not fear to trust his Soul with God after death : For first , no Creature could be made with a malevolent intent , the first Good who is also the first Principle of all Beings hath but one affection or Property , and that is Love ; which was long before there was any such thing as Sin. 2 dly , At death he goes to God , one and the same being , who in his own nature for the sins of the Penitent hath as well an inclination to Pity as Justice , and there is nothing dreadful in the whole Nature of God , but his Justice , no Attribute else being terrible . 3 ly , Infinite Power is ever safe and need not revenge for self-preservation . 4 ly , However Veri simile est , similem Deo a Deo , non negligi . CHAP. IV. The Probability of such a Deists Salvation before the credulous and ill living Papists . 1. TO be sure he is no Idolater , the Iew and the Mahometan accuse the Christian of Idolatry , the Reform'd Churches , the Roman , the Socinian the other Reformed Church●● , the Deists the Socinian , for his Deus factus ; but none can accuse the Deist of Idolatry , for he only acknowledges one Supream Everlasting God , and thinks magnificently of him . 2 dly , The Morality in Religion is above the mystery in it ; for , 1. The Universal sense of Mankind in the Friendships men make , sheweth this ; for who does not value good Nature , Sincerity and Fidelity in a Friend , before subtilty of understanding ; & Religio & quaedam , cum Deo Amicitia : An unity of nature and will with God , that is the Root of the Dearest Friendships . Then , 2 ly , it is an everlasting rule that runs through all Beings , Simile a simili amatur , God cannot love what is unlike him . Now , 3 ly , here lies our trial , here is the scene of our obedience , and here are our conflicts with our Passions , if this be true then the credulous Christian that believes Orthodoxly , but lives ill , is not safe . 3 dly , If the Deists errs , he errs not like a fool but secundum verbum after enquiry , and if he be sincere in his Principles , he can when dying appeal to God , te bone Deus quaesivi per omnia . Notae Aliquot : 1. The Grand Arcanum of Religion among the Pythagoreans was , that the object of Divine Worship is one and invisible ; Plutarch cites this in the Life of Numa , as the Dogma of Pythagoras , and accordingly his Followers used no Images in their Worships . 2 dly , The Heathens , notwithstanding their particular and Topical Deities , acknowledged one Supream God , not Iupiter of Creet , but the Father of Gods and Men , only they said this Supream God being of so high a nature , and there being other intermediate Beings betwixt God and Mankind , they were to address themselves to them as Mediators to carry up their Prayers , and bring down his Blessings ; so as the opinion of the necessity of a Mediator was the foundation of the Heathen Idolatry ; they could not go to the fountain of Good it self . The Popish Religion stands on the same foundation ; whereas the greatest goodness is the most accessible , which shews that Popery was a Religion accommodated to the Sentiments of Mankind from precedent Religions , and not to Infallible Reason drawn from the eternal respects of things ; and Reason being the first relation of God , is first to be believed , not depending on doubtful fact without us , but full of its own light shining always in us . 3 dly , It was the common sence of the wisest Philosophers , that things were good antecedent to all human Compacts ; and this opinion , Pyrrho in Sextus Empericus argues against , also Mr. Hobbs hath of late revived in the world Pyrrho's Doctrin , tho without reason ; for as there are immediate Propositions , to which the understanding ( sine discursu ) assents , as soon as proposed , so are there things good and just which they will at first view , without deliberation approve of and chose also , ( viz. ) the Veneration of an Almighty invisible Being , referring of our selves to him , with a ( fiat voluntas tua ) abhorrence of breach of contract with man , of a lye , as a violation of truth ; so as , in my judgment , there is a sanction arising from the nature of things , before any Law declared amongst men ; that there is a generosum bonestum hid in all our Souls is plain , from the Epicurean Deists themselves , for they labour to have their Vices imputed rather to a Superiority of their reason above that of others , than to a servitude of their reason to their own passions ; which shews vice is naturally esteemed a base and low thing . This appears from the Legislators of the world , as Numa , Zamlox● , &c. à Iove Principium , there they did begin , well knowing human compacts were too weak to ballance and restrain the passions of human nature ; offenders presuming to escape unpunished , and rightly enough were all Laws but human compacts . In two cases which ordinarily happen in human life , ( viz. ) when the fact is unevident , or when the Magistrate is too weak to punish . Hence is Grotius his description of the law of Nature , Lex est , &c. The Law is a combination of the Vertuous to punish the Vicious . Here the Obligation must be lodged , and this appears in the Satyrs of the Poets , in the complaints of the Philosophers , and in the several ages of the World against the manners of Mankind ; for without Vertue God is only a name amongst men , and no man without it can hope well of God. 4 ly . I remember Plutarch speaking of Aristides's Justice complains thus , men have commonly three Affections or Opinions of the Gods ; the first that they think them blessed ; the second , that they fear them ; and the third , that they reverence them : They account them blessed , because they 're Immortal ; they fear them , because of their Power ; and reverence them because of their Justice ; yet of these three men most desire Immortality , whereof our nature is uncapable : Also Power which dependeth upon fortune , the only Divinity man is capable of ; they neglect , and undervalue , in that God is inimitable by us : And this is the difference betwixt Corporeal and intellectual Love ; If the object of my Love be external beauty , a person or a face , that I cannot imitate ; but if an Idea of Perfection , and Intellectual Beauty , that I may be assimulated to , and partake of , besides the soul in Intellectual love suffers not with the object it loves as in a Corporeal love it doth ; because that its object the Soveraign God never suffers ; and this is the chief true conversion which frees us from all evils , the Mors Philosophorum , which Porphery●peaks ●peaks of . Others are rolled as upon Cylinders from one appearance of good to another , and live in a perpetual storm ; for 't is not the change but the choice of our Object that makes us happy . 5 ly . Antoninus says , if the question be put to us , what is thy art or profession , our Answer should be , to be good ; as God made the world ; not for his own good ( who was infinitely happy before ) but for his Creatures good : So our Religion must necessarily be this , to do good to his Creatures ; for therein we concur with the will of God , and it is a grand truth , very proper for the Immortal Deist to consider , that all vice and wickedness is but a denial and disowning of God , to be the Supreme , Infinite Good ; my Pride denies he has ever been good to me ; my lust believes the low and base matter can with its pleasures make me happier than he can with all his goodness ; my envy would not have him good to others , but would have him contract and shrink up himself from his Creatures ; and lastly , my malice and revenge hates his Creatures , if they be but once imagined my Enemies , and would destroy those whom his goodness first and would have still to exist . 6 ly and Lastly , Campanella in his Book De Sensu Rerum , observes , Aristotelem dicentem Deum non habere cum hominibus amicitiam ( quoniam non est proportio finiti ad infinitum ) Majestatem non bonitatem Dei considerasse . For Mr. Hobbs , to be left with Mr. Crook , a Bookseller , at the Sign of the Green Dragon without Temple-Bar , near St. Clements-Church . Ludgate-Hill , 1678. Concerning the Arrians , Trinitarians and Councils . SIR , BY your Permission , and Mr. Crook's Favour , I have had the Happiness to peruse your incomparable Treatise of Heresie in Manuscript , wherein you have certainly given us a more accurate and faithful Account of the Nicene Council , together with their particular Grounds and Reasons for each distinct Article of their Faith in the Nicene Creed , than is any where else to be met with . How grateful this Discourse of yours will be to the Quicunque Men , I shall not presume to determine , since I am sure Mr. Hobbs is as much above their Anger , as they are below his Resentments . You your self have very well observed , when Reason is against a Man , a Man will be against Reason ; and therefore 't is no wonder to see , from several Interests , so many several Opinions and Animosities arise : This made the Arrians and Trinitarians so zealously endeavour to supplant one another ; this made Constantine at first espouse the Arrian Interest to Mount the Throne , as the present Lewis XIV did the Interest of the Hugonots ; and afterwards thinking to weaken or at least to ballance that Power that raised him , strike in with Athanasius and the Trinitarians for a time , as our pres●nt Lewis hath since done the like with the Popish and Jusuitical Party against his Protestant Subjects . For Mankind ever lived and died after one and the same Method in all Ages , being governed by the same Interests and the same Passions at this time , as they were many Thousand Years before us , and will be many Thousand Years after us . It must be confessed , the Arrians were so powerful a Sect in the Roman Empire ( especially the Eastern Part of it ) that the Followers of the Nicene Council were not equal to them , either in Number , Splendor , Interest or Riches . If you will believe the learned Petavius and others , they did offer to be try'd by the Fathers that preceded the Nicene Council : For at that Council , they were rather condemn'd by a Party than by the general Consent of the Christian Church ; because Constantine , out of above Two thousand Bishops then assembled , excluded all but Three hundred and eighteen ; nor were those perhaps ( for Accounts vary ) all Bishops , that made up this great Council . They were all of a Judgment at first , and so rather Parties than Judges ; the Arrians had not the Freedom to dispute their Cause : And the Emperor Constantine was afterwards so ill satisfied with their proscription , that he soon recalled Arrius , and a little before his Death was baptized by an Arrian Bishop . Constantius and Valens were professed - Arrians ( and not to mention the Gots ) Valentinian , Theodosius and other Emperors protected and honoured them , both with civil and military Commands . The Arrian Doctrin was not only confirmed by Eight Councils several times assembled at Tyre , Sardis , Syrmium , Milain , Selucia , Nice , Tarsis , and particularly at Ariminum ( where six hundred Bishops were of their Opinion , with only three which held the contrary ) but they also punished others their Adversaries , who were of a contrary Opinion to them , with Confiscations , Banishments and other grievous Punishments . Now whether the Power of their Party , the Riches of their Churches , the Magnificence of their Worship ( as the first that brought Music into the Church ) or the same of their Learning , and pretensions to Reason ( which is always an inviduous Plea ) did raise Jealousie and Hatred in the Emperors against them , as also rendred them odious to the Trinitarians ; or what most contributed to their first Depression and Persecution , I know not : Since to persecute for Religion , was by the Trinitarians ( Athanasi●s , Hillary and others ) then accounted an Arrian and unchristian Tenet . It is not to be doubted , but that , after the days of Theodosius , Reason of State did most prevail towards their Subversion , left they should joyn with the Goths , who at that time possessed of Italy , Spain , Afric and other Provinces , were formidable to the Bizantine Empire . Notwithstanding whatsoever it was , 't is easie to comprehend that the Depression of them did facilitate the Conquest of the Goths ; and if you will credit Salvian , the Goths were very pious in their Way , mild to the Conquer'd , just in their Dealings ; so that the Wickedness of the Christian Rulers of Provinces , their Exactions upon the People , and Insolence of the Foreign Souldiers , whereby they ruled , made even the Trinitarians themselves willingly submit to their Dominion , and prefer it before that of the Eastern Emperors . As for the Trinitarians of those Times , I must confess , I cannot but esteem them as Enemies to all human Learning ; for they had Cannons forbidding them to read any Ethic Books , and a Zeal which disposed them to destroy all they met with of that kind . Thus we may well suppose them universally ignorant , except some few ; and as the Pastors , so were the People . Their Religion also consisted rather in an out-side Service , than inward Piety and Knowledge ; their Faith was in a manner implicit , the Mysteries of Religion ( for such I call the Doctrin of the Trinity and its Dependencies ) were scarce ever mentioned to them in Sermons , much less explicated . Hence the Vulgar became prone to Embrace Superstition and credit Miracles , how ridiculous and fabulous soever : Visions , Allegories and Allusions to Texts , were convincing Arguments ; and no Demonstration like to a feigned Story and Legend , or what might be Interpreted a Judgment upon an Heretic . Amongst the Trinitarians were a sort of People who followed the Court Religion , and believed as their Prince ordained , living then unconfined by the Dictates of the then declining Church : And though the Trinitarians had resolv'd upon , and subscrib'd to the Nicene Council , and embraced those Forms of Speech which are now in use , yet did they not understand what was meant by them . The Latin Church allow'd of Three Persons , and not of three Hypostases ; the Greek Church allow'd of three Hypostases , and not of three Persons . As difficult was it for them to Explicate Vsia or Essence ; which hard words produc'd a subdivision amongst them , consisting of Nestorians and Eutychians . The Nestorians believing the Deity of Christ , held that he was made up of two distinct Persons , and so perfect God and perfect Man. The Eutychians averr'd , that Christ had but one Nature , and that upon the Hypostatical Union , the Deity and Humanity were so blended together , by Confusion of Properties and Substances , that one Person endued with one Will did emerge thence . Now these two Sects were of great Power in the Eastern Church , and though they were both condemn'd in the third and fourth General Councils , yet did they spread far and near , through Palestine , Aegypt , the Kingdom of Abyssines , and all Persia over : Each of them had their Patriarchs , Bishops and Churches contradistinct from the Melchites , who adhering and subscribing to the Council of Chalcedon ( which all the Imperial Clergy did ) were called Melchites , that is to say , Men of the King's Religion . The Authors of the Nestorian and Eutychian Sects were Learned and Potent Bishops : Eutychius was Patriarch of Constantinople , and with him joyn'd Dioscorius Patriarch of Alexandria , Severus Patriarch of Antioch , and Iacobus Baradaeus , from whom the Iacobites are at this day denominated . Nestorius was also Patriarch of Constantinople , and his Sect very much diffused . The Truth is , such were the Ignorance of the People , and Debaucheries of the Ages at this time , that if a Man did but live a pious strict Life , with great Mortification , or outward Devotion , and were but an Eloquent Preacher , he might in any place of the Eastern Empire have made a Potent Sect instantly . And to shew how ignorant the Clergy were at the General Council of Chalcedon , in the time of Marcianus the Emperor , we find that the Greek Tongue was then so little understood at Rome , and the Latin in Greece , that the Bishops of both Countries ( in all 630. ) were glad to speak by Interpreters : Nay , in this very Council of Chalcedon , the Emperor was fain to deliver the same Speech in Greek to one Party , and in Latin to the other , that so both might understand him : The Council of Ierusalem , for the same Reason , made certain Creeds both in Greek and Latin : At the Council of Ephesus , the Pope's Legates had their Interpreter to Expound the Words ; and when Caelestine's Letters were there read , the Acts tell us , how the Bishops desired to have them Translated into Greek , and read over again , insomuch that the Romish Legates had almost made a Controversie of it , fearing least the Papal Authority should have been prejudiced by such an Act ; alledging therefore , how it was the ancient Custom to propose the Bulls of the Sea Apostolic in Latin only , and that that might now suffice . Whereupon these poor Greek Bishops were in danger not to have understood the Pope's Latin , till at length the Legates were content with Reason , when it was evidenced to them , that the major part could not understand one word of Latin. But the pleasantest of all , is , Pope Caelestine's Excuse to Nestorius , for his so long delay in answering his Letters , because he could not by any means get his Greek construed sooner . Also Pope Gregory the First ingeniously confesseth to the Bishop of Thessaly , that he understood not a jot of his Greek ; wherefore 't is probable , the Proverb of honest Accursius was even then in use , — Graecum est , non Legitur — and this was the Condition of Christianity in which Iustinian the Emperor found it , A. C. 540. So that , as Monsieur Daill●● has demonstrated with how little certainty we can depend upon the Fathers , I think I may safely averr , there is as little Trust to be reposed in General Councils , who have been Guilty of so much Ignorance and Interest , as well as so frequently contradicting one another : And to say , that Councils may not Err , though private Persons may , is ( as Mr. Hales well observes ) all one as to say , that every single Souldier indeed may run away , but the whole Army cannot . Sir , Your Treatise having reviv'd these Meditations in me , I hope you 'll pardon me if I have been too prolix ; and though I am not so vain to pretend to offer these Collections , or indeed any thing , for Mr. Hobb's Instruction , who is of himself the great Instructor of the most sensible Part of Mankind in the noble Science of Philosophy ; yet I may hope for the Honour of your Correction wherein I am Erroneous , the which will for ever oblige , SIR , Your most unfeigned Humble Servant , C. BLOUNT . Pardon , Sir , I beseech you , my sending this trifle , called Anima Mundi , being commanded to do it by one , whom 't is my duty , as well as my happiness , to obey . To my Dear Friend Mr. Harvey Wilwood . That felicity consists generally in Pleasure . YOU often profess your self an Epicurean , but sacrifice your health in pursuit of a mistaken happiness ; the pleasure the wise Epicurus plac'd happiness in was of another kind , 't was more temper'd with Reason ; but hear what he says , and then judg how far you are his Disciple . Felicity seems plainly to consist in Pleasure , this is first to be prov'd in general then we must shew in what Pleasure particularly it consists . In general , Pleasure seems to be , as the beginning so the end also of a happy life , since we find it be the first Good , and convenient to our , and to all animal Nature , and is that from which we begin all Election and Avoidance , and in which at last we terminate them using this affection as a rule to judg every good . That Pleasure is the first and connatural good , or ( as they term it ) the first thing suitable and convenient to Nature , appeareth from that , every animal assoon as born , desires Pleasure , and rejoyces in it , as the chief good , shunneth pain as the greatest ill , and to its utmost ability repels it . We see that ev'n Hercules himself tormented by a Poysonous Shirt could not with-hold from tears . Thus does every undepraved Animal , in its own nature judging incorruptly and intirely . There needs not therefore any reasoning to prove , that Pleasure is to be desired , Pain to to be shunn'd , for this is manifest to ones sense Fire is hot , Snow white , Honey sweet : we need no arguments to prove this , it is enough that we give notice of it , for since that if we take away from man all his senses there is nothing remaining ; it is necessary that what is convenient or contrary to nature , be judged by nature her self , and that Pleasure is expetible in it self , and Pain in its self to be avoided ; for what perceives or what judges , either● to pursue or avoid any thing , except Pleasure and Pain . That Pleasure as being the first thing convenient to Nature , is also the last of Expetibles , or the end of good things , may be understood even from this , because 't is Pleasure only for whose sake , we so desire the rest , that it self is not desired , for the sake of any other but only for its self ; for we may desire other things to delight or please our selves , but no man ever demanded a reason , why we should be delighted , certainly no more than for what cause we desire to be happy , since Pleasure and Felicity ought to be reputed , not only in the same degree , but to be the very same thing , and consequently the end , or ultimate , and greatest good , on which the rest depend , but it self depends on time . This is farther prov'd , for that Felicity is , no otherwise than because it is that state , in which we may live most sweetly , and most pleasantly , that is with the greatest pleasure that may be ; for take from life this sweetness , jucundity , pleasure , and where I pray will be your notion of Felicity ? Not of that Felicity only which I term'd Divine , but even the other esteem'd human ? which is no otherwise capable to receive degrees of more , or less , or intension , and remission , than because addition or detraction of Pleasure may befal it . To understand this better by comparing Pleasure with Pain ; let us suppose a man enjoying many great incessant Pleasures , both in Mind and Body , no pain hindring them , nor likely to disturb them ; what state can we say is more excellent , or more desirable than this ? For in him who is thus affected , there must necessarily be a constancy of mind , fearing neither death nor pain , because death is void of sense ; pain if long , uses to be light , if great short ; so as shortness makes amends for its greatness , lightness for its length . When he arrives at such a condition , as he trembles not at the horror of the Deity , nor suffers the present pleasures to pass away , whilst his mind is busi'd with remembrance of past , or expectation of future good things , but is daily joy'd with the reflecting upon them , what can be added to better the condition of this person ? Suppose on the other side , a man afflicted with as great pains of Body , and Griefs of Mind , as mans nature is capable of , no hope that they shall ever be eas'd , no pleasure past , present or expected ; What can be said or imagin'd more miserable than he ? If therefore a life full of pains be of all things most to be avoided , doubtless the greatest ill is to live in pain , whence it follows that the greatest good is to live in pleasure : Neither indeed hath our Mind any thing else wherein as its center it may rest all Sicknesses , and troubles are reduced to pain , nor is there any thing else which can remove Nature out of her place , or dissolve her . That Pleasure wherein consists Felicity is Indolence of Body and tranquility of Mind . There being two kinds of Pleasure , one in station or rest , which is a placability , calmness and vanity , or immunity from trouble and grief : The other in motion , which consists in a sweet movement , as in gladness , mirth , or whatever moves the sense delightfully with a kind of sweetness and titilation , as to eat and drink out of hunger and thirst : It may be demanded whether , in both , or in either , and in which consists Felicity ? We say that Pleasure wherein Felicity consists , is of the first kind , the stable , or that which is in station , and so can be no other than indolence of Body , and tranquility of Mind . Or not pain'd in Body , and not troubled in Mind . This Doctrine wou'd make any one a Disciple of Epicurus , that will govern himself according to the rules of Reason ; and for the rest , my Friend , as they are Brutes in quitting their best pretence to Humanity , so I shall no more trouble my self about their manner of life , than I wou'd about that of their Brethren of the Forrest , or have indeed any more regard to ' em . Let not the complaisance your good nature infects you with , betray your Reason to the importunities of Fools , but rather disoblige them than your self , and Your Real friend , R.A. RICHARDSON . To Madam — Of Beneficence , Gratitude . YOU condemn Epicurism and Profuseness , and at the same time Caress Avarice , Ingratitude . You rail at the folly of men of sense , and make none but Fools your Friends . Let your Enemy Epicurus , better instruct your life , or set some bounds to your tongue . There are Vertues ( says Epicurus ) ally'd to Justice , for that they have regard to other persons , tho they are not ( as Justice is ) prescrib'd by Laws and Covenants , yet they import out of decency a certain obligation like that of Justice . The first is Beneficence , or the doing good to others , whereunto those are oblig'd who are able to assist , or relieve others , either with their Hand or Purse . If they deny the assistance of their Hands , they are censur'd as barbarous , cruel , inhuman : if that of their Purse , they are thought the same , as also sordid , tenacious , covetous and the like . But if they assist others , they are accounted courteous , civil , kind , as also liberal , magnificent , &c. so that they are obliged for their own sakes to do good to others so far as may be without prodigality . For those that practice this Vertue procure to themselves good will , and ( what most of all conduces to a quiet living ) dearness and tender estimation from others ; they who use it not ill will , and ( what most occasions a troublesom life ) contempt and hatred . Take heed therefore you omit not to be Beneficent , at least in small matters , that so you lose not the advantage of being accounted ready to gratifie others ev'n in great . Not without reason did I say formerly it is not only more honourable , but also more delightful to give than to receive benefits ; because the giver thereby makes himself superior to the receiver , and reaps moreover the interest of thanks ; and there is not any thing that Joys a man more than Thanks . A Beneficent person is like a fountain , which if you should suppose it to have a reasonable soul , what joy wou'd it not have at the sight of so many Corn-fields and Pastures , which flourish and smile as it were with plenty and verdure , and all by the diffusion of its streams upon them ? The second is Gratitude , to which every man that receives a benefit is reciprocally oblig'd , unless he wou'd incur the greatest hatred and ignominy . For Ingratitude is worthily hateful to all men , because seeing nothing is more suitable to Nature , than to be propense to receive a good , it is highly contrary to Nature not to be readily grateful toward the Author of that Good. Now since none is more gratefully affected toward his Benefactors than a wise man , we may justly affirm , that only the wise man knows how to fulfil the duty of Gratitude , because he alone is ready upon all occasions to express his thankfulness to his Friends both present and absent , ev'n to those that are dead . Others pay thanks only to present Friends , when present , and this perhaps for their own farther ends , to encourage them to some new favour ; but how few are there who gratefully commemorate their absent Benefactors ? who requite the good they did them upon their * Children , or other Relations ? how few who honour their Memory after death ? who rejoyce not rather as if their Obligations were cancell'd ? Who love those that were dear to them , respect them , and as far as in them lyes do them good ? Madam , my Relation to you makes me so zealous to reform your faults which render you obnoxious to the Discourse of the World. If you will persist in Vice , discover it not by your railery at the opposite Vertues ; be a better Christian , or learn the Dictates of Nature from a Heathen , either would render you more agreeable to Your Humble Servant and Kinsman , Rob. Yaxly . To Mr. Savage ; These . Of Fate and Fortune . YOU sent me word that you desire to know what the ancient Philosophers held of Fate and Fortune : I shall here send the Opinion of Two of the greatest ( for I shall not fear to prefer them to Aristotle ) I mean Plato and Pythagoras . Concerning Fate Plato held thus ; All things are in Fate , yet all things are not decreed by Fate ; for Fate , though it be like a Law , yet it uses not to speak after this manner , That this Man shall do thus and to that Man , that shall befal ( which were to proceed to infinite Generation of Men , and infinite Actions hapning daily to them ; beside , that this would take away our free Will , our praise or dispraise , or whatever is of that kind ) but rather thus : Whatsoever Soul chuseth such a Life , and doth such things , these shall follow . The Soul therefore is free , and is left within its power to do or not do , without any compulsion or necessity . But that which follows the Action is perform'd by Fate . As from Paris's ravishing Helena ( which is within my power to do or not to do ) shall follow , that the Grecians contend with the Trojans about Helena . Thus Apollo foretold Laius , If thou beget a Son , that Son shall kill thee . In the Oracle are comprehended both Laius and he begetting of a Son , that which follows the begetting of a Son depends on Fate . That which may be done is of a middle kind , betwixt true and false ; and being so indefinite by Nature , that which is in our power is carried on as it were unto it . That which is done by our Election , is presently either true or false ; that which is in power is different from that which is said to be in Habit and Act. That which is in power declareth an Aptitude in that thing wherein the Habit is not perfect : So a Boy may be said to be a Grammarian , a Musician , a Carpenter , in power : He is in the Habit of one or more of these , when he he hath acquired this Habit. He is said to be in Act when he operateth according to that acquired Habit. That which we call possible to be done is none of these . Indeterminate is that which is in our power , and to which part soever it inclines will be true or false . Pythagoras of Fate and Fortune says , All the parts of the World above the Moon are governed according to Providence , and from Order , the Decree of God which they follow ; but those beneath the Moon by four Causes , by God , by Fate , by our Election , by Fortune . For instance , to go abroad into a Ship , or not , is in our Power ; Storms and Tempest to arise out of a Calm , is by Fortune ; for , the Ship being under water , to be preserved , is by the Providence of God. Of Fate there are many Manners and Differences ; it differs from Fortune , as having a Determination , Order and Consequence ; but Fortune is spontaneous and casual , as to proceed from a Boy to a Youth , and orderly to pass through other degrees of Age happens by one manner of Fate . — There is also Fate of all Things in general , and in particular , the cause of this Administration : As for Zeno and some other Philosophers , I will in my next send you their Opinions , till then I rest Yours to Command , AN. ROGERS . TO THE Right Honourable THE MOST INGENIOUS STREPHON . Ludgate-Hill , Feb. 7 th . 1679 / 80. Concerning the Immortality of the Soul. My LORD , I Had the Honour Yesterday to receive from the Hands of an Humble Servant of your Lordship's , your most incomparable Version of that Passage of Seneca's , where he begins with , — Post mortem nihil est , ipsaque mors nihil , &c. — and must confess , with your Lordship's Pardon , that I cannot but esteem the Translation to be , in some measure , a confutation of the Original ; since what less than a divine and immortal Mind could have produced what you have there written ? Indeed , the Hand that wrote it may become Lumber , but sure , the Spirit that dictated it , can never be so : No , my Lord , your mighty Genius is a most sufficient Argument of its own Immortality ; and more prevalent with me , than all the Harangues of the Parsons , or Sophistry of the Schoolmen . No subject whatever has more entangled and ruffled the Thoughts of the wisest Men , than this concerning our Future State ; it has been controverted in all Ages , by Men of the greatest Learning and Parts . We must also confess , that your Author Seneca has not wanted Advocates for the Assertion of his Opinion ; nay , even such , who would pretend to Justifie it , out of the very Scriptures themselves : Ex. gr . as when Solomon says ( Eccles. 7.12 . ) — Then shall the Dust return to Dust as it was , and the Spirit to God that gave it . — And ( Eccles. 3.20 , 21. ) when he declares , — All go to the same place ; all are of dust , and all turn to dust again . Who knoweth the Spirit of Man that goeth upward , and the Spirit of the Beast that goeth downward to the Earth — Again ( Eccles. 3.19 . ) when he tells us , — That which befalleth the Sons of Men befalleth Beasts , even one thing befalleth them both : As the one dieth so doth the other ; yea , they have all one Breath : so that a Man hath no preeminence above a Beast — Likewise to such who are desirous to know what their Friends are in the other World , or ( to speak more properly ) their dead Friends , know ; Solomon answers their inconsiderate Vtinam ( Eccles. 9.5 . ) with these words — The Living know they shall die , but the Dead know not any thing . — Moreover , others , for the purpose , cite that Passage of Luke 20.38 . where it is said — He is not a God of the Dead , but of the Living — All which Texts ( through the Weakness of Understanding ) have by some Men been misapplied , as concurrent with the Anima Mundi of Pythagoras , which has been since in great measure revived by Averroes and Avicenna , although in one point they differ'd among themselves : For , that Averroes believed , after Death , our Souls return'd and mix'd with the common Soul of the World ; whereas Avicenna thought it a distinct● portion of the Anima Mundi , which after our Deaths remain'd entire and separate , till it met with some other Body capable of Receiving it , and then being cloathed therewith , it operated ad modum Recipientis . Monsieur Bernier likewise gives us , agreeable to Averroes , an account of much the same Opinion held at this time by some of the Indians of Indostan , whose Faith he Illustrates after this Manner , — They believe ( says he ) the Soul in Man's Body to be like a Bottle fill'd with Sea-water , which being close stop'd and cast into the Sea , tydes it up and down , till by some Accident or other the unfaithful Cork , or decrepit Bottle , becomes disorder'd , so as the Water Evacuates and Disgorges it self again into the common Ocean , from whence it was at first taken — Which agrees very well with what ( as Philostratus tells us , lib. 8. chap. 13. ) Apollonius after his Death revealed to a Young Man concerning the Immortality of the Soul in these words , as rendred from the Greek : — Est Anima immortalis , & incorrupta manebit , Non tua res , verum quae provides omnia Divae ; Quae velut acer equus , corrupto corpore Vinclis Prosilit , & tenui miscetur flamine Caeli : Cui grave servitium est , atque intolerabile visum . — The Soul 's immortal , and once being free , Belongs to Providence , and not to thee : She , like a Horse let loose , doth take her flight Out of the Carcass , and her self unite With the pure Body of the liquid Sky ; As weary of her former slavery . — But he , among the Heathens , who spake plainest and fullest of this matter , was Pliny in his Natural History , lib. 7 ch . 4. where he writes to this purpose : After the Interment of our Bodies , there is great diversity of Opinions concerning the future state of our wandring . Souls or Ghosts ; But the most general is this : That in what condition they were before they were born men , in the same they shall remain when dead : forasmuch as neither Body nor Soul hath any more sense after our dying-day , than they had before the day of our Nativity . However such is the Folly and Vanity of men , that it extendeth even to future Ages ; nay , and in the very time of Death even flattereth it self with fine Imaginations and Dreams of I know not what after this Life . For , some crown the Soul with Immortality : others pretend a Transfiguration thereof : and others suppose that the Ghosts sequestred from the Body have sense ; Whereupon they render them honour and worship , making a God of him , that is not so much as a man : As if the manner of mens Breathing differ●d from that of other Living Creatures : or , as if there were not to be found in the World many more things that live much longer than man ; and yet no man judgeth in them the like immortality . But shew me , if you can , what is the Substance and Body of the Soul ( as it were ) by it self ? what kind of matter is it apart from the Body ? where lieth the Cogitation that she hath ? how is her Seeing ? how is her Hearing perform'd ? what toucheth she ? Nay , what one thing doth she ? how is she employ'd ? or if there be none of all this in her , what Good can there be without the same ? Again , I wonld fain know where she resides after her Departure from the Body ? and what an infinite multitude of Souls , like shadows , would there be in so many Ages as well part , as to come ? Now , surely , these are but fantastical , foolish and childish Toys ; devised by Men that would fain live always ; the like foolery is there in preserving the Bodies : Nor was the vanity if Democritus less , who promis'd a Resurrection of the Body , and yet himself could never rise again . But what a folly of follies is it , to think that Death should be the way to a second Life ? what Repose , what Rest could ever the Sons of Men have , if thier Souls did remain in Heaven above with sense , whil'st their shadows tarry'd beneath among the infernal Spirits : certainly these sweet Inducements and pleasing Persuasions , this foolish Credulity and easiness of Belief , destroyeth the benefit of the best gift of Nature , Death . It likewise doubleth the pains of a Man that is to dye , if he does but consider what is to become of him hereafter : how much more easie and greater security were it for each Man to ground his Reasons and Resolutions upon an Assurance , that he should be in no worse a condition , than he was before he was born ? Now these ( my Lord ) with what others ? I have mention'd in my Anima Mundi , are the chief Opinions of the Moralists among the ancient Heathens . In Answer to which , some of our Moderns argue , That if the Soul be not immortal , the whole Universe would at this time be deceiv'd , since all our Laws do now suppose it so . But to this it has been reply'd , That if the whole be nothing but the parts , ( as must be allow'd ) then , since there is no Man who is not deceiv'd , as Plato saith , it is so far from an Offence , that it is absolutely necessary to grant , either that the whole World is deceiv'd , or at least the greater part of it ; for supposing that there be but three Laws , viz. that of Moses , that of Christ , and that of Mahomet : either all are false , and so the whole World is deceiv'd ; or only two of them , and so the greater part is deceiv'd . But we must know , as Plato and Aristotle well observe , That a Politician is a Physician of Minds : and that his Aim is , rather to make Men good , than knowing ; wherefore , according to the deversity of Men , he must render himself agreeable to the diversity of humors , for the attainment of his end . Now there are some Men so ingenuous and good-natur'd , that they are induc'd to Virtue by the meer excellency thereof , and withdraw themselves from Vice , purely for the sake of its own deformity ; and these are Men the best disposed , tho● rarely to be met with . Others , who are worse enclined , notwithstanding the beauty of Virtue , and turpitude of Vice , do still practice virtuous things , and refrain from those that are vicious , meerly out of Rewards , Praises , Honours , Punishments and Dispraises , whom we may enrol in the second Rank . Again , others , for hope of some good , as well as for fear of corporal punishment , are made virtuous : wherefore Politicians , that they may attain such virtue , allure them with the hopes of Riches , Dignity and Command ; at the same time , to prevent their committing Vice , they terrify them with some punishment either in Purse , Honour or Body . But others , out of a savageness and ferocity of Nature , are moved with none of these things , as daily experience sheweth : wherefore for such , they have proposed to the Virtuous , Rewards in another Life ; and to the Vicious , Punishments , which do most of all terrify : since the greater part of Man , if they do good , do it rather out of fear of eternal Loss , than hope of eternal Gain ; forasmuch as we have a more sensible Idea of Suffering and Losses , than of Elyzium , and the good entertainment there . Now because this last Expedient may be profitable to all Men of what condition soever , Lawgivers considering the proneness of Men to evil , and themselves aiming at the Public Good , establish'd the Immortality of the Soul , perhaps , at first , not so much out of a regard to Truth , as to Honesty , hoping thereby to induce Men to Virtue . Nor are Politicians to be so much blamed herein , more than Physicians , who many times , for the benefit of their Patients , are compell'd to feign and pretend divers things : since , in like manner , Politicians devise Fables only to regulate the People ; notwithstanding , in these Fables , as Averroes saith , ( Prolog . in 3. Phys. ) there is properly neither Truth nor Falsehood : Thus Nurses bring their Children to those things which they know are good for them , after the like manner ; whereas if the Man or the Child were either sound in Body or Mind , neither would the Physician or the Nurse stand in need of such contrivances . Likewise , if all Men were in that first Rank abovemention'd , tho' we should admit the mortality of the Soul , they would yet ( perhaps ) be virtuous and honest ; but such are rare to be found , and therefore it is necessary to use other Expedients : neither is there any Absurdity therein , since almost all humane Nature is immerst in matter , and partaketh but little of the Intellect : whence Man is more distant from Intelligences , than a sick Man from him that is sound , or a Fool from a Wiseman ; so that it is no wonder if a Politician makes use of such ways or means , for the publick establishment of good manners . And therefore , my Lord , besides the Authority of the Holy Scriptures , as also the innumerable other Arguments which may be deduc'd as well from Philosophy as Reason , to prove the Immortality of the Soul , together with its Rewards and Punishments , ( tho' I determine not their duration ) yet there is no Argument of greater weight with me , than the absolute necessity and convenience that it should be so ; as well to compleat the Justice of God , as to perfect the happiness of Man , not only in this World , but in that which is to come . And for this very Reason , when I hear Seneca the Philosopher , and others , preaching up the Doctrine of the Souls Immortality , with a Quid mihi Curae erit transfuga ? Tackt to the end of it , nothing under Heaven to me seems more unaccountable or contradictory . For , as to suppose a hu●-drum Deity chewing his own Nature , a droning God sit hugging of himself , and hoarding up his Providence from his Creatures , is an Atheism no less irrational , than to deny the very essence of a Divine Being ; so , in my Opinion , to believe an Immortality of the Soul , without its due Rewards and Punishments , is altogether as irrational and useless , as to believe the Soul itself to be mortal ; by such a Faith we rob the Soul of its best Title to Immortality : for what need is there of an Executor , where there are no Debts to pay , nor any Estate to inherit ? But Pomponatius , and especially Cardan in his Theonoston , will furnish your Lordship with great Variety upon this Subject , altho' I am sure you will meet with so noble an entertainment no where , as in your own thoughts . ( My LORD ) Your Lordship 's most obedient humble Servant , BLOUNT . To the deservedly Honoured and most Ingenious Major A. concerning the Original of the Jews . SIR , I Receiv'd yours , and have formerly seen a Translation of the Annals of Tacitus , but never yet met with that of his History , altho' , as I have been inform'd , it is not only rendred into English by the great Sir H. S. but likewise illustrated with very learned Notes of his own writing : which makes me the more admire at what you say , that a person of his knowledge and judgment , should so far complement the Iewish , as to rob the English World of the Fifth Book of Tacitus his History , by omitting any part of it in his Version ; since , according to the true method of Translating , an Author ought not to be drawn off , but generously and freely pour'd out of one Language into another : least in separating him from the Dregs , you leave the Spirit behind you . Nevertheless , I hope , this one Example will not be sufficient to introduce an Index Expurgatorius among us ; whereby Posterity might be tempted to esteem Writing , Reading and Books , as things unprofitable . Iustin , the Epitomizer of Trogus Pompeius , is more fairly dealt with ; notwithstanding in the 36th Book of his History , he doth , for the most part , concur with Tacitus in his account of the Original of the Iews ; all which the Translator hath sincerely and impartially given his Reader in English : wherefore , according to your desire , I shall only trouble you with what was never yet publish'd in our Language , viz. what Tacitus speaks concerning this Subject , in the 5th Book of his History , which is as follows . Some conceive the Iews to have been Exiles from the Island of Crete , and to have planted themselves upon the Borders of Lybia , about the time when Saturn suffer'd expulsion from his Dominions by Iupiter ; the Reason whereof is grounded upon the Name : for there being in Crete a Mountain , not a little remarkable , call'd Ida , the Inhabitants , by a barbarous intrusion of a letter , were call'd Iudaei , quasi Idaei . Others say , that the Mob swarming throughout Egypt , when Isis bare Rule there , these were evacuated into bordering Countries , Hyerosolimus and Iudas having at that time the Command over them . Again , many think them to have been a People of Ethiopia , whom King Cepheus , betwixt fear and hatred , thought fit to have removed . Others also make them to have been an indigent People of Assyria , who having possess'd themselves of part of Egypt , by degrees built Cities , incroaching upon the Hebrew Countries , and Borders of Syria . But , among the rest , some will entitle their Original to a more honourable derivation , viz. to be the Solimi of Asia , a People mention'd by Homer with honour , who , from their own , gave name to Ierusalem . However , sundry Author agree , that there being an Epidemical Scabies throughout Egypt , which much polluted their Bodies , King Occhoris addressing himself to Hamon's Oracle , and supplicating a Remedy , receiv'd this Mandate , viz. To purge the Kingdom of that sort of People , which were not acceptable to the Gods , and to convey them into other Countries . Whereupon Inquisition being made , they were gather'd together , and proscribed for a march . But being afterwards left in a Wilderness , disanimated and drooping with Lamentations , one of the Proscription , Moses by name , advised them to abandon all expectation of Aid , either from Gods or Men , being thus forsaken both , and to confide only in him as their celestial Guardian , who were already by their present trust freed from some miseries . They assented , and , as an ignorant People , adventured under his Conduct ; in which Pilgrimage , nothing fatigued them more , than the want of Water : when lying in the Fields ready to perish with Thirst , there passed by an Herd of wild Asses towards a Creek , very much shadow●d with Groves ; whom Moses follow'd , imagining there might be a fruitful Soil : and discovers fair Channels of Water , wherewith they refresh'd themselves . Now the sixth day of their Travels being at an end , on the seventh they possess'd themselves of Lands , ( expelling the Inhabitants ) wherein were both City and Temple consecrated . When Moses , to the end he might confirm to himself this People for the future , constitutes new Rites different from the rest of the World ; esteeming those things prophane , which , with us , were sacred ; and indulging others , which we interdicted . They , likewise , consecrated the Effigies of an Ass , for being their Guide to the Waters where they satisfied their Thirst ; as also sacrificed a Ram in contempt of Iupiter Hamon . They offer●d up an Ox likewise , under which Effigies the Egyptians worship'd Apis. They abstain'd from Swines flesh , in memory of their Scabies , ( whereto this Creature is very obnoxious ) wherewith they were polluted . They commemorate their long Famine with frequent Fastings ; the loss of their Fruits with unleaven●d Bread ; and every seventh day they rested , because that gave a Period to their Labours : which afterwards grew so pleasing to them , that they devoted every seventh year to their ease . Others are of opinion that they did this in honour of Saturn ; but by what means soever they have been introduced , they have no Antiquity for their Patronization . Other sinister and filthy Institutions have been prevalent for their pravity ; and all the very dregs of the People ( who contemned the Religions of their own Countries ) accumulated Tributes hither : whereby the substance of the Iews was very much enlarg'd . Among themselves , they were very fruitful and merciful ; but for all others , had an irreconcileable hatred . They were a People very much inclin●d to Lust , and however they abstain●d from mixing with Aliens , yet nothing was esteemed unlawful amongst themselves : Now this brought in their Custom of Circumcising their Genitals , thereby to distinguish them from others ; and whosoever expected to be incorporated into them , was to do the same : after which , the first Lesson they taught them was , to contemn the Gods , forsake their Country , and disesteem of Parents , Children , Brethren , &c. Tacit. lib. 5. Now , besides the concurrence of Trogus , we hear also of others , who pretend to much the same both with him and Tacitus , as those ancient Egyptian Writers , Manethon , Chaeremon , Lysimachus , Appion , and others : nor does Iosephus seem to produce any considerable Confutation of their Opinions ; only in general , he finds fault with their mistaking of Names , and other such small Variations in their Histories , which to impartial Readers are very inconsiderable . Nay , we see Iosephus does not so much reject the Truth of Manethon's History ; but when it was for his advantage , he could make use of him , in qouting his Writings , to prove the Antiquity of his Countrymen the Iews ; so that , however in Circumstances and Names of particular persons they might vary , yet that the Iews were banish'd out of Egypt for Scabies , that Moses their Commander gave them new Laws of his own making , forbidding them to converse or marry with strangers ; as also that they afterwards , to revenge their Banishments , invaded Egypt , putting the Egyptians and their King to flight , ( as they did ) in all this ( I say ) most of the ancient Egyptian Writers agree , as we may gather from Iosephus his own Writings . The Tradition of the Memphites , concerning Moses's passing the Red Sea , was , That Moses being well acquainted with the condition of the place , observed the Flux and Reflux of the Waters , and so brought over his Army by dry Land. However , had this been wrought immediately by God , we need not ( says Iosephus ) so much wonder at it , for that the Pamphyliam Ocean did the same to Great Alexander of Macedon , and gave way to him and his Followers , the Waves themselves marking out a Path , rather than any thing should hinder the Design which God had purposed to them , viz. to overthrow the Kingdom of Persia , and this Iosephus in these very words records ; so that by lessning the Miracle , he destroys it : making it cease to be a Wonder , while he strives to make it fit to be believ'd . Abraham and Moses seem'd first to institute Religious Worship , and both of them were well skill●d in Egyptian Learning : which gave occasion for some to think , that Moses and the Iews took divers of their Customs from the Egyptians ; as for Instance , their Circumcision , because Herodotus says , that the Phaenicians and Syrians in Palestine ( which must be the Iews , since none else us'd it in Palestine ) took their Circumcision from the Egyptians ; also ( says he ) they confess the same themselves : nor does Iosephus deny as much : only says ( without giving any reason why ) that he doubts , whether they learnt it of the Egyptians and Ethiopians , or whether the Egyptians and Ethiopians learnt it of them , but does not affirm or deny either : Ioseph . Cont. Ap● However , Bochartus in his Phaleg , as well as Dr. Stillingfleet in his Origines Sacrae , affirm the latter ; not to mention Theophilus Gale , and other Gleaners upon the same Subject . The Article of one true God , was common both to Iews and Gentiles , even before their Reception : the universality of Religious Worship consisting in the practice of Virtue and Goodness , we may find also common to the Gentiles , as well as to the Iews : or if it be said , that Precept in the Decalogue , That we should make no graven Image , nor the likeness of any thing that is in Heaven above , or in the Earth beneath ; was particular to the Iews ; it will be found , that whatsoever they said thereof , the Persians and other neighbouring Nations concurred therein ; as also in the rest of the Commandments : thus Feriari Deo is a kind of Sabboth-keeping . The ancient Iews , and modern Christians , have many Rites and Ceremonies common with the Gentiles ; which is more than our vulgar Divines do imagine . Most of the Iewish Laws and Rites were practised among the Gentiles indifferently , or at least did not much vary from them , as the diligent Searchers into Antiquity well know . The Gentiles as well as the Iews , held the most substantial parts of Moses his Doctrines , without differing in much more than certain parcicular Laws , more proper for that Country than any other , as , their not eating Swines flesh ; their making Adultery death , &c. since , as the Notions of God , and a good Conscience , are written in our Souls at this day , so we cannot justly think , any of our Forefathers among the Gentiles were deprived of them . But when all is done , SIR , these Relations , of Trogus , Tacitus , and the rest , are only the uncertain Accounts of partial Authors , since the best and only History extant to be rely'd on for this Subject , is the Holy Scriptures , ( dictated , as every good Christian ought to believe , by the Holy Spirit ) therefore , tho' I send you these other Accounts to gratify your Curiosity , yet referring you to these for matter of Truth , I shall give you no farther trouble , than to assure you I am ( without Reserve ) ( SIR ) Your unfeigned Friend , And faithful humble Servant , BLOUNT . Decemb. 12. 1692. To his Friend , Torismond , to Iustifie the Marrying of two Sisters , the one after the other . SIR , ACcording to your Letter , I find the Objections urged against your marrying Eugenia , your Ladies Sister , are chiefly these three ; 1. That you being her Brother in Law , by having formerly married her Sister , it would be not only a Violation of the Canon Law , but also of the Levitical , and consequently a sin . 2. That it is against the known Laws of the Land , and so might be dangerous and troublesom to you both . 3. And Lastly , That such a match being a thing unusual , and contrary to custom , it might reflect upon your Honours . All which Objections I do conceive so easily to be answered , that ( were it not too great a confidence in any man to say so ) with that little knowledge I have , either in Civil , Canon or Common Law , I would assert it to be lawful , and accordingly enter the Lists of Argument against any Levitical or Canonical Gamester whatever upon that Subject . in the mean time , what I have briefly collected , for your service , upon this occasion is , as follows . 'T is confessed , the 99 th Canon of the Church of England is positive in its determination , that no man shall marry within the Degrees prohibited by the Laws of God , and expressed by a Table fet forth by Authority , Anno Dom. 1563. in the 17 th particular of which Table , it is declared , that a man may not marry his Wives Sister : the foundation of which Prohibition , both in the Canon and Table is this . ( viz. ) Kindred and Affinity forbidden to marry by the Laws of God : So that the Prohibition , as well in the Canon , as in any part of the Table , seems to be no farther obliging , then as it is forbidden by the Laws of God , and the same dependance likewise have our Statute Laws in this Case , to which they wholly refer . The first Text of Scripture , which is commonly urged in this Case , is that of marrying a Brothers Wife , which seems to be forbidden ; where by a side wind they would bring in that of marrying a Wives Sister as a parallel , saying , ubi eadem Ratio , ibi idem Ius . But , with their pardon , the simile does not run upon four feet , the Reason is not the same : For the words ( in Lvit. 18. and 16. ) which forbid the marrying a Brothers Wife , say , because a man thereby uncovers his Brothers Nakedness : which seems not at all to be a good Reason against marrying the Wives Sister ; because every man is supposed to have discovered his first Wives Nakedness before any such marriage with her Sister . Besides , all Penal Laws ( such as Moses's are in this Chapter , ) which concern Life , Limb , nay and the very Soul too in this case , are no where construed by Parallels , but straitly tyed up to the very express Letter of the Law , or else no man would be safe , if he were liable to hang'd by way of comparison for a similitude , or being like the Picture of a Traytor : and this makes Moses so exact in particularizing each Crime , that whereas in prohibiting you to uncover your Fathers Nakedness would have serv'd likewise for the Mothers , the Reason being the same , yet nevertheless he in express words particularizes and forbids both distinctly by themselves , and in like manner does the same in all other Cases , which he need not have done if he had design'd to have any cases not mentioned come within the equity and construction of those that are : as because I must not marry my Brothers Wife , therefore I must not marry my Wives Sister , a pretty Syllogism indeed . Besides , if it were so intended there , then , what follows had been unnecessary . For — The Canon of Scripture which seems more nearly to concern this Case , is Lvit. 18.18 . where it is said , Neither shalt thou take a Wife to her Sister to Vex her , to uncover her Nakedness , besides the other in her Life-time . Though Polygamy was allowed under the Law , yea , and Iacob did actually marry two Sisters , Leah and Rachel , yet it is here forbidden that one man should at one and the same time have two Sisters in Marriage ; It was adjudged inconvenient , and Diodate upon this Text saith — The Reason of the Inconveniency is , it would be a kind of confusion , to make two Sisters Rivals or Adversaries to one another , 't would produce continual Jealousies and Strifes , as an example may be ●een in Iacobs Marriage , which in those first Ages were tolerated . But this doth not therefore seem to restrain or prohibit the marrying of two Sisters one after another , for the first being dead , the other cannot be a Rival or Vexation ( as the Text calls it ) to her dead Sister : a●d then how shall the Prohibition be urged , if the Reason of it be removed ? It is rationally apparent , that there is great stress placed in those expressions ( during her Life ) and ( to Vex her in uncovering her shame upon her ) as doth more fully appear in our Translation of the Bible in Queen Elizabeths Reign , Printed Anno Domini 1599. — Thou shalt not take a Wife with her Sister , during her Life to Vex her . in uncovering her shame upon her . — Which seems to be very suitable to the Greek Translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where the Prohibition running upon these Terms , or containing these Conditions , that a man shall not take a Wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with her Sister , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , during her Life : because it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vexation to her ; but she being dead , all those inconveniencies expire with her , and so it may probably be imagined that Cessante Ratione , Cessat Prohibitio . And that this is the proper tendency of the words , is the opinion of the Learned Grotius , in his Tract . de Iure Belli & Pacis , lib. 2. cap. 5. paragr . 14. Nam de singulis partibus ne intelligatur , argumento esse potest interdictum , de non habendis eodem tempore in Matrimonio Sororibus duabus : For that it ought not to be understood upon all Occasions is sufficiently proved by the Prohibition it self , which forbids only the having two Sisters in Marriage at one time . And this he doth not deliver as his own private Opinion , but refers to the Authority of the Ancient Canons , the Composers whereof did not seem to esteem such a Marriage absolutely sinful , but inconvenient , and so obnoxious to penalties : As in the same Paragraph of Grotius , ( Lin. 17. ) Certe Canonibus Antiquissimis , qui Apostolici dicuntur , Qui duas Sorores alteram post alteram duxisset , aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , Fratris aut Sororis Filiam ; tantum à clero arcetur : certainly whoever should have married two Sisters , the one after the other , or the Daughter of his Brother or Sister , was by the most ancient Canons , which are called Apostolical , only forbidden entring into the order of Priesthood . Where it was esteemed inconvenient and offensive , there the person so doing ought not to be admitted to be a Priest , but that was the only punishment laid upon him , tantum - à Clero arcetur . But doth not prejudice a Layman , such as my Friend Torismond is , who , I presume , never designs to to enter into the Priestly Office , unless it were to be a Confessor to the fair Sex ; neither doth it forbid Marriage to a Priest , only restrains him from Marrying two Sisters , one after another . For a man to marry two Sisters successively is unusual , ( because most have enough of one out of a Family ) and by Canonists esteemed inconvenient ; but it doth not appear by them to be forbidden any where , except it be Lege Human● ; by Human Law ; which may restrain under a Penalty , but doth not therefore make the marriage either sinful , or void , when compleated : Whereas , if it had been prohibited Lege Divinâ , by a Divine Law , then both the contracting of it , and living in full Matrimony had been sinful , whether the Canons of men had been for it , or against it . But if it be not against the Laws of God , it is so far from being forbidden by the Laws of our Land , that it is rather confirm'd by the 32 H. 8.38 . where it is enacted and declared , That the Marriages of all Persons shall be adjudged Lawful , who are not prohited by Gods Law to Marry . Which I urge in opposition to the second Objection , viz. that 't is against the Laws of the Land to marry two Sisters , and so may be dangerous . But against this some may object , that this Statute of H. 8. was enacted , 1540. and the Table set forth by Authority , which the 99 th Canon doth confirm , was set forth after it , in 1563. to which may be answered , that the Canon neither did , nor could repeal the Statute of H. 8. And that as a Canon it was a Human Law , as well as the other , and cannot therefore be intended to make void any Marriage , which the Law of God hath not prohibited and made void : with which Grotius doth concur , and particularly applies it to the Case in hand , at the conclusion of his aforemention'd Paragraph — Sed sciendum simul est , non quod vetitum est fieri lege human , si fiat , irritum quoque esse , nisi & hoc Lex addiderit & significaverit : But ( saith he ) 't is also necessary to be known , that what is forbidden by humane Law to be done , if it be done , is not therefore void , unless the Law has also added and signified as much . — And then he proceeds to give you a Quotation of some ancient Canons , which did , under a Penalty , forbid such a Marriage , but not make it void : Canon Eliberinus , 60. — Si quis post obitum uxoris suae , sororem ejus duxerit , & ipsa fuerit fidelis , per Quinquennium eum à Communione abstinere , eo ipso ostendens , manere vinculum Matrimonii ; & ut jam diximus , in Canonibus qui Apostolici dicuntur . Qui duas sorores duxerit , aut fratris filiam , tantùm Clericu● fieri prohibetur : If any one , after the death of his Wife , marries her Sister , and she proves faithful to him , he must , during five years , abstain from the Communion , which shews that the Bond of Matrimony still remains inviolable ; and , as we have already said , in those Canons which are called Apostolical , whosoever marries two Sisters , or his Brother's Daughter , is only forbid to be Priest — which is indeed as near as possible to the words of the Canon set forth by Ioverius in his Collection of Ecclesiastical Constitutions , A. D. 1555. Clas . p. 3. Apostolorum Canon , 18. Qui duas sorores duxit , aut Consobrinam , Clericus esse non potest : Whoever has married two Sisters , or his Neece , must not be a Priest. Now that these ancient Canons retain their Validity , is apparent , not only from the practice of the learned and judicious Grotius , as well as other eminent Civilians , who appeal to their Authority ; but they likewise receive confirmation and encouragement from the Laws of our own Nation ; it being Enacted , 25 H. 8 , 19. That all Canons , Constitutions , Ordinances , and Synodals Provincial , not repugnant to the King's Prerogative , nor to the Customs , Laws and Statutes of this Kingdom , shall be used and executed , till such time as they shall be otherwise order'd and determined . Now upon these preceding Authorities some Queries may be offer'd : As , 1. Whether the 99th Canon Eccles. Angl. and the Table set forth 1563 , concerning the prohibited Degrees of Marriage , do not derive their Force from the Sacred Writ , so that they are not to be understood , or extended farther than the Scriptures do plainly direct ? 2. Whether the Energy and Force of Levit. 18.18 . be not grounded upon the Reasons contain'd in the Text ? so that cessante Ratione , cessat Prohibitio . 3. Whether if the Marriage of two Sisters , one after the other ; be not positively against the Law of God , it be not adjudg'd lawful , and confirm'd by the 32 H. 8.38 ? 4. Whether the Solution of Iustinian in the like Cases of Affinity , ( viz. ) Privign● & Nurus , in the first Book of his Institutions , ( Tit. 10. de Nuptiis . Paragr . 6. ) be not properly applicable to Levit. 18.18 ? Si una tibi nupta est ; ideo Alteram , Vxorem ducere non poteris , quia duas Sorores eodem tempore habere non licet . 5. Whether if any of the Canons Eccles. Angl. be dubious , it be not proper and convenient to consult the ancient Canons for Explanation and Illustration ? 6. And lastly , Whether upon these preceding Considerations , to marry two Sisters , Alteram post Alteram , be malum vetitum Lege divin● , and so sinful forô Conscientiae , and such Marriage void ? or only inconvenient and obnoxious to Ecclesiastical Censures and Penalties , which the Ecclesiastical Court may either inflict or commute ? Now to conclude with this first and principal Objection , Whether it be a Sin against the Levitical Law ? I shall only make three short Remarques . 1. That there are many other Laws in Leviticus , that are no more abolish'd by Christ , than this of Marriages , which yet are wholly neglected , and no ways look'd upon as obligatory . 2. Many doubt , Whether any of the Laws given to the Iews in particular , are binding to other Nations , excepting only those revived by Christ , which this of Marriages never was ? 3dly , and lastly , 'T is worth our observation , that when the Question was put to Christ by the Sadduces , about the Wife that had been married to seven Brethren , tho' 't was a common practice among them , and he had so fair an opportunity offer'd him , yet he never reproves the Custom of one Womans marrying several Brethren , but answers only to the plain Question as 't was put , That at the Resurrection they neither marry , nor are given in Marriage : Now since he did reprove and abolish all their other evil Customs , it may well be suppos'd he thought not this so , or otherwise he would have condemn'd it with the rest . As for the second Objection , That such a Marriage would be against the known Laws of the Land , and therefore dangerous to you both : I have sufficiently answered this already , as likewise the third and last Objection ; since , as well the Statute Laws , as Honour and Conscience in this case do wholly depend upon the Legality of such a Match according to the Law of God , which point I think has been pretty well clear'd by what has been said before . But for the better illustration of the matter , I will present you with a short view of the Original and Foundation of these Laws . The Statute Laws of this Land never meddled with the Degrees of Kindred in relation to Marriages , till Henry the eighth's time ; which happen'd thus . Prince Arthur , eldest Son to Henry the 7 th married Katharine , the Infanta of Spain in November , 1502 , but on the second of April following the Prince dyed ; whose Death ( says Dr. Burnet ) was imputed to his using too great an excess in his Love towards her . ( So that it is not likely he left her a Maid , as some would have it . ) After which the Princess having watch'd ten Months , to see that she was not with Child by Prince Arthur , she was married to her Husband 's youngest Brother , afterwards Henry the 8 th , by whom she had two Sons , and one Daughter Mary ( since Queen of England , ) the two Sons dying young , and only his Daughter Mary surviving . Now Henry the 8 th growing weary of his Queen , as thinking he should have no more Children by her , desired a Divorce , and then ( tho' he had be●n married many years , by and with the Advice of Fox Bishop of Winchester , and several of his chief Clergy , ) he first pretends a scruple of Conscience , for being married to his Brothers Wife , the Pope nor Church would not allow of his scruple in that kind , nor grant him any Divorce , but chose rather to forfeit their Interest in these Kingdoms ; however King Henry's Lust prompting him , to make use of any shift to obtain his desires , he bribed some few Members among the foreign Universities to give him their opinions● that the Marriage was unlawful , and a Divorce but reasonable , which accordingly his Commissioners executed in a Clandestine manner at Dunstable . After this , the Parliament ( who , during his Reign , were aw'd into a compliance with him in all things , being for the Pope's Supremacy , when ever he was for it ; and as much against it , when he was against it ) made a Law ( 32 H. 8. ch . 38. ) in compliment and confirmation of his Divorce and second Marriage , limiting all Marriages to the Degrees of the Levitical Law : so that we see this Law was made , not of any Religious or pious Consideration whatsoever , but only to serve a turn , and gratifie the Lust of an imperious Prince . And one consideration further is worthy our Notice ; viz. that this very Princess Mary was afterwards allow'd and approv'd of by the Judgment of the whole Nation , and of all Christendom besides , to be undisputably the right and Lawful soveraign Queen of England , and so lived and dyed , notwithstanding the said Act of Parliament and Divorce ; to which Title and Dignity , she could no ways have pretended , had the Marriage between Hen. 8. her Father , and his Brothers Wife Queen Katharine , ( who was her Mother ) been adjudged by the world unlawful . As to the third and last Objection , that such a Match being unusual and contrary to Custom , may reflect upon your Honours : this is the weakest objection of all others . For as Conscience is but the Reflection of Vertue in our own minds ; so Honour is but the vibration or darting those Beams abroad among our Friends and Acquaintance , thereby to illuminate our own Reputations . So that all this Objection is at once answer'd , if there be no violation of Vertue in the Action ; which , I hope , I have already in a great measure demonstrated by the former part of this Discourse : for I do not see where Vertue can be concern'd in an Action , that is neither impious to God , nor unjust or injurious towards man ; as I am sure such a Marriage is neither . Your Relation of Affinity , was but in the nature of a Bargain , and upon your Lady's death , the least expired , and the whole contract ended . Cousin Germans ( who marry daily ) have a near Consanguinity and mixture of the same Blood , whereas you two have not one Dram of the same . But the most confusedly and foolishest Question of all is , What will the World say ? Gather two Flowers off one Root , eat two Grapes off one Branch , Marry two Sisters ? a thing never known before : But I hope both Torismond amd Eugenia have too much sence to be startled at such Mobb Bugbears ; since no Body of Reason will argue that the Rarity or Novelty of a thing is any Reflection either upon Honour or Conscience ; for as much as every thing is intrinsically either good or bad of it self ; nor can the opinion of others any ways alter the Nature of it . At this rate , every new Law , and every new Mode or Fashion , may be esteemed dishonourable and vicious , as violating the oldest . He that alters his Watch by every Dial he come at , shall never have it go well : so he that alters or steers his course of Life according to the various Censures of the world , can never live wisely or comfortably ; for as much as every mans Interest furnishes him with a By-Conscience of his own , however some may pretend the contrary , and others may perhaps not really discern it themselves . Lastly , to urge the common Usage , Practice and Custom of our times , is the eff●ct of Narrowness of Soul , and meanness of Thought . For Custom is an Argument will lie as well for Vice , as Virtue : Drinking , Whoring , and Ga●●ing have as ancient a Prescription for their Plea , and as universal , as any Vertues whatsoever . It is a common and ancient usage to rob upon St. Albans Road , is it therefore ●●'e the more lawful ? Nothing can be more ridiculous than to make Antiquity and Presidents the standard and measure of Good and Evil : 't would be a pleasant Argument for a Jilt to use to her Spouse , Lord Husband , your Father was a Cuckold , will not you be one ? And yet perhaps such a Question would be as seriously Rational , as most of the things that govern Mankind : only one 's merry Folly , and the other a grave Folly. But , to conclude , at this rate , we ought to have continued in the Popish ignorance of our Fore-Fathers , as esteeming all Reformations and Changes unlawful . By Education most have been misled , So they believe , because they so were bred : The Priest continues what the Nurse began , And thus the Child imposes on the man. Hind and Pant. If what I have here written may prove effectual to the purpose it was design'd , I shall think my labour well spent : but never be dismaid with the thoughts of being wondred at ; or if any one should tell you 〈◊〉 Bear that 's led through the Streets is no more : Pray ask him from me what Emperors hazard their Crowns for ? Generals venture their Lives for ? Poets crack their Brains over their Paladian Oyl for ? I doubt all ends in being wonder'd at ; crowed with a Mob in the Streets , who , by way of Gratitude , point at him , and cry , that 's He ; and if they do the same to you , 't is but fancying your self an Emperor , a General , a Poet , or a Lover , 't is all one among Friends . Yours , BLOUNT . Burton . Staff. March 8. 1693. To the Right Honourable and most Ingenious Strephon , being a Discourse of Sir H. B's . De Anima . Ludgate-hill , Febr. 8th 1679. My Lord , Nothing less than the Honour of your Commands , could have inspired me with a Confidence sufficient to trouble your Lordship with this undigested heap of my Father's Thoughts concerning the Soul's acting , as it were , in a state of Matrimony with the Body : But since it is your Lordship's pleasure , as also to have them in his own very words , I have here set them down accordingly , and shall plead only your Lordship's Fiat for my Pardon . SPiritus in Nobis non manet in Identitate , sed rec●ns ingeritur per renovationem conti●●●m , sicut slamma , sed velociore transitu , quia ●word ●st spiritualior . Nos quotidie facti sumus 〈…〉 ●●seunt in nos : morimur & renas 〈…〉 , neque iidem hodie & heri sumus , & personam quam transeuntem non sentimus , tandem pertransisse agnoscimas . Nulla est rerum transitio in nos , nisi per viam alimenti ; omne alimentnm respectu alimentandi est consimile & debilius : Alimentantis corpus succrescit nobis in corpus ; spiritus in spiritum . Non tamen proportio utriusque fit nobis ad proportionem Cibi & Potus , aut aeris nisi à nobis bene superantur ; aliter etenim non alunt ingesta , sed opprimunt si fortiora sunt , corrumpunt si dissimilia , idque plus minusve pro gradu in utroque : Ideoque quo melius res procedat multa fieri oportet : primum prudens electio & moderatio eorum , quae ingerenda sunt ; & deinceps debita praeparatio per artem , ut nobis similiora & debiliora fiant : ex parte Nostri praecipuum est exercitium ●requens sed modicum quo calor naturalis vigeat . Credibile est homines prout in iis pollet spiritus corpusve , alios melius in se convertere alimentantium spiritum , alios corpus : ideoque inter gulones & potores nonnulli minus stupidi redduntur quam alii , & nonuulli minus morboso & oppleto corpore evadunt quam alii : plaerumque tamen ingenio plus obest excessus in potu , quam in cibo ; quia potus spirituosior est , corpus verò magis apprimitnr esculentis , quoniam ea ut magis corporea plus gravant . Anima sapiens lumen siccum : corpus sanum temperies sicca & pervia : ideoque siccare sed deobstruere convenit : idque fit victi exercitio & aere idoneis sed parum sagaciter plaeraque solum ut calida , frigida , humida vel sicca notamus : in illis qualitatibus non est rerum energia : longe divinius magisque intrinsecum quiddam est in rebus , quo rei cardo vertitur quodque solum experientia & effectu agnoscitur : est Deus in rebus ; est que omnia , & omnia agit : illius namque infiniti corpus est omne & spiritus : ex eorum Vnione oritur creatura ; quae etiam disperditur dissolutione istius Vnionis : cum autem omnia perpetuo sunt in motu de una conjectura in aliam , Mundi autem corpus & Spiritus aeterna sed no●as continuo conjuncturas ineunt ; ideoqa● nos creaturae sumus aeterni Dei apparitiones momentaneae , quas tantum terris ostendunt fata , nec ultra esse sinunt , veluti effigies in Auleis . Dei opus sumus nos parentibus instrumentis ; actionesque nostrae Dei sunt opera instrumentis nobis , sed per electionem nostram agentibus : ist a verò electio per aptas conjuncturas & Ideas adeo immissas invitatur & regitur . Per Condensationem & Rarefactionem partes Mundi corporeae fiunt Spiritus , & spirituales siunt corpora : sicque aeternè retro aguntur omnia : Lumen Jovi , tenebrae Plutoni ; Lumen Plutoni , tenebrae Jovi : ut Hippocrates habet ; cum Microcosmus à Mundo trahit , vivit Microc●smus : cum Mundus à Microcosmo trahit , deficit Microcosmus . These , my Lord , are only such twilight Conjectures as our human Reason ( whereof we yet so vainly boast ) can furnish us with : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divinum Aliquid , ( as Hippocrates terms it ) is that which does all things ; but our Capacity not being able to discern it , makes us fasten either upon elementary Qualities , as Hippocrates and Galen do : or upon Geometrical Proportions , as our modern Descartes doth ; so that ( indeed ) all Philosophy , excepting Sceptism , is little more than Dotage . Pardon , I beseech you , this Boldness from ( My LORD ) Your Lordship 's most faithful humble Servant , BLOUNT . To the Right Honourable and most ingenious Strephon , giving a Political human account of the Subversion of Judaism , Foundation of Christianity , and Origination of the Millenaries . Ludgate-Hill , Decemb. 1678. My Lord , I humbly ask your Lordships pardon for this presumption ; but when I had last the honour of waiting upon you , your Lordships candour gave me the freedom of Venting my own Thoughts ; and then , as the subject of our discourse was , about the great Changes and Revolutions that from time to time had happen'd in the Vniverse , so I made bold to assert , that in all Mutations , as well Ecclesiastical , as Civil , I would engage to make appear to your Lordship , that a Temporal Interest was the great Machine upon which all human Actions moved ; and that the common and general pretence of Piety and Religion , was but like Grace before a Meal : accordingly , I have presumed to trouble your Lordship with these ensuing Remarques , to justifie the same Assertion . THere was never any Republick which dwindled into a Monarchy , or Kingdom altered into an Aristoracy or Common-wealth , without a Series of preceding Causes that principally contributed thereunto ; had not other Circumstances concurr'd , never had Caesar establish'd himself , nor Brutus erected a Senate : And if you enquire , why the first Brutus expell'd Tarquin , and the second could not overthrow Augustus and Anthony ? Or why Lycurgus , Solon , and Numa , could establish those Governments , which others have since in vain attempted to settle in Genoa , Florence , and other places , you will find it to arise from hence : that some considering those antecedent Causes , which secretly and securely encline to a Change , took advantage thereof ; whilst others did only regard the Speciousness or Justice of their Pretensions , without any mature examination of what was principally to be observed ; for nothing is more certain , than that in these Cases , when the previous dispositions all intervene , but a very slight occasion , nay , oftentimes , a meer Casualty , opportunely taken hold on , and wisely pursued , will produce those Revolutions , which ( otherwise ) no humane Sagacity or Courage could have accomplished . I cannot find any authentic Ground to believe , that the Sects among the Iews were more ancient than the days of the Maccabees , but arose after that Antiochus had subdued Ierusalem , and reduced the generality of the Iews to Paganism ; when ( the better to confirm his Conquests ) he erected therein an Academy for the Pythagorean , Platonic and Epicurean Philosophers . This , I conceive , ( and so do others ) was the Original of the Pharisees , Sadduces and Essenes ; tho' afterwards , when the Macchabees had anathematized all that taught their Children the Greek Philosophy , one Party did justify their Tenets , by entituling them to Sadoc and Baithos , and the other to a Cabala derived successively from Ezra and Moses . The Introduction of those Sects , and of that Cabala , occasion'd that Exposition of the Prophecy of Iacob , viz. The Scepter shall not depart from Judah , nor a Lawgiver from between his Feet , until Shilo come , and unto him shall the gathering of the People be . From whence they did ( according to that fantastic Cabala ) imagine , That whensoever the Scepter should depart from Iudah , and the Dominion thereof cease , that then there should arrive a Messiah . But as for his being of the Line of David , this was no general Opinion ; for how then could any have imagined - Herod the Great to have been the Messias ? Or how could Iosephus fix that Character upon Vespasian , as him who should restore the Empire , and Glory of Israel , to whom all Nations should how , and ●ubmit unto his Scepter ? I do not read that the Iews harbor'd any such Exposition during their Captivity under Nebuchadnezar ; albeit that the Scepter was at that time so departed from the Tribe of Iudah , and house of David , that it never was resetled in it more . After their return to Ierusalem , no such thing is spoken of ; when Antiochus Epiphanes subdued them , prophaned their Temple , destroyed their Laws , and left them nothing of a Scepter or Lawgiver ; during all which time , notwithstanding they had the same Prophecies and Scriptures among them , there is no News of any expected Messiah . But after the Curiosity of the Rabbins had involved them in the pursuance of mystical Numbers , and pythagorically or cabalistically to explain them according to the Gematria , then was it first discover'd , that Shiloh and Messiah consisted of Letters which make up the same Numerals , and therefore that a mysterious promise of a Redeemer was insinuated thereby● as also , that the Prophecy of Balaam concerning a Star out of Iacob , and a Scepter rising out of Israel , with a multitude of other Predictions , ( which the condition of their Nation made them otherwise to despair of ) should be accomplished under this Messiah . I name no other Prophecies , because they are either general and indefinitely exprest as to the time of their Accomplishment , or inexplicable from their obscurity , or uncertain as to their Authority : such as are the Weeks of Daniel , which Book the Iews reckon among their Hagiographa or Sacred , but not Canonical Books . This Prophecy likewise had a contradictory one , where 't is said of Coniah , That no man of his seed shall prosper sitting upon the Throne of David , and ruling any more in Judah , Ier. 22.30 . Also Ezek. 22.26 , 27. Thus saith the Lord God , Remove the Diadem , and take off the Crown , this shall not be th● same , &c. Now the aforesaid obscure Prophecy , which did not take effect at first , until the Reign of David , and which suffer●d such a variety of Interruptions , seemeth to have fallen under this Interpretation in the days of Herod the Great , whom the Iews so hated for his Usurpation over the Macchabees Levitical Family , and for his general Cruelties , that he was particularly detested by the cabalistical Pharisees , who , to keep up the Rancor against him and his Lineage , as well as to alienate the People from him , I could easily imagine the Exposition of this Prophecy to have been for no other purpose . Neither perhaps was Herod much displeas'd with the said Interpretation of the Prophecy , after the Herodians had accommodated it to him , and made him the Messiah , who ( after their Conquest and Ignominy under Pompey ) having restor'd the Iews to a great reputation and strength , and rebuilt their Temple , found some who could deduce his Pedigree from the thigh of Iacob , as directly as David's and Solomon's were . Now this Construction of the Prophecy being inculcated into the People , and into all those Iews , Strangers or Proselytes which resorted to Ierusalem at their great Festivals , ( from Alexandria , Antioch , Babylon , and all other parts where the Iews had any Colonies ) there arose an universal expectation of a Messiah to come , ( excepting amongst the Herodians , who thought Herod the Messias ) and afterwards possest the Iews ( for our Iews are but the Remains of the Pharisees ) to this very day . But their impatience for his appearance , seems to have been less under Herod the Great , than ever since the first Interpretation of the Prophecy , ( there being no mention of false Messiahs at that time ) perhaps , because the Prophecy was not so clear and convincing whilst that Herod was King : since under him the Scepter and Legislative Power seem'd to be still in Iudah , tho' sway'd by an Idumaean Proselyte , the Priesthood continu'd , the Temple flourish'd , and there was a Prince of the Sanhedrin , Rabbi Hillel , of the Lineage of David . But ten years after the Birth of Christ , when Archelaus was banish'd to Vienna , and Iudea reduc'd into the form of a Province , the Scepter then seem'd to be entirely departed from Iudah ; the Kingdom was now become part of the Government of Syria , and ruled by a Procurator , who taxed them severely , then the sense of their miseries made the People more credulous ; and whether they more easily believ'd what they so earnestly desir'd might happen , or whether the Malecontents ( taking the advantage of their afflictions ) did then more diligently insinuate into the multitude that opinion , it so hapned , that there arose at that time sundry false Messiahs , and the World was big with expectation , ( rais'd in every Country by the Iews , who had receiv'd the intelligence from their common Metropolis Ierusalem ) that the great Prince was coming , who should re-establish the Iewish Monarchy , and bring peace and happiness to all the Earth . Now these Circumstances made way for the reception of Christ , and the Miracles he did , ( for Miracles were the only Demonstrations to the Iews ) convincing the People that he was the Messiah , they never staid till he should declare himself to be so : ( for I think he never directly told any he was so , but the Woman of Samaria ) or evinced his Genealogy from David ; ( for tho' some mean persons call'd him the Son of David , and the Mobb by that Title did cry Hosanna to him , yet did he acquiesce in terming himself the Son of Man ) but esteem'd him a Prophet , Elias , Ieremiah , and even the very Messiah . Also when he made his Cavalcade upon an Asinego , they extoll'd him as the Descendant of King David : but his untimely apprehension and death ( together with his neglect to improve the inclination of the People to make him King ) did allay the affections of the Iews towards him , disappoint all their hopes , and so far exasperated them against him , that they who had been part of his Retinue at his entrance , did now call for his execution , and adjudge him by common Suffrage to be crucify'd : insomuch that his Disciples fly , the Apostles distrust , and sufficiently testify their unbelief , by not crediting his Resurrection . But after that he was risen again , and they assur'd thereof , they reassume their hopes of a temporal Messias , and the last Interrogatory they propose unto him , is , Lord , wilt thou at this time restore the Kingdom to Israel ? After his Assumption into Heaven , they attended in Ierusalem the coming of the Holy Ghost , which seized on them , and gave them the Gift of Tongues ( as 't is written ) for a season ; whereby they preach'd to the Iews , Elamites , Parthians , Alexandrians , &c. ( whom Salmasius shews , not to be absolute Strangers to the Natives of those Countries , but Iews planted there ) as also to the Proselytes . These being surprize'd with the Miracle of the Cloven Tongues , and Gift of Languages , as likewise being possest with the desire and hopes of a Messiah , and being further ascertain'd by the Apostle Peter , That Iesus ( whom Pilate had crucify'd ) was the Lord and Christ , were , to the number , of 3000 , immediately baptized into his Name , and such as were to depart , when they came to their Colonies , did divulge the tydings , and engage other Iews and Proselytes to the same Belief : the Apostles themselves going about , and ordaining likewise others to preach the glad tydings of a Messiah come ; who ( tho' dead ) was risen again ( according to the obscure Prediction of David ) for the salvation of Israel : and whose second appearance would compleat the happiness of all Nations , as well Iews as Gentiles . Having thus therefore given your Lordship an Account of the subversion of Iudaism , as well as of the foundation of Christianity , the origination of the Millenaries is only the consequence of the Fall of the one , and Rise of the other ; for it is apparent , that not only the Iews , but also the Christians were Millenaries , and did believe and expect the temporal Reign of a Messiah , together with the Union of the Iews and Gentiles under one most happy Monarchy . Not one of the two first Ages dissented from this Opinion ; and they who oppose it , never quote any for themselves before Dionysius Alexandrinus , who liv'd ( at least ) 250 years after Christ. Of this Opinion was Iustin Martyr , and ( as he says ) all other Christians that were exactly Orthodox . Irenaeus sets it down exactly for a Tradition , and relates the very words which Christ us'd when he taught this Doctrine ; so that if this Tenet was not an universal Tradition in the primitive Times , I know not what Article of our Faith will be found to be such . This Doctrine was taught by the consent of the most eminent Fathers of the first Centuries , without any opposition from their Contemporaries ; and was deliver'd by them , not as Doctors , but Witnesses : and not as their own Opinion , but as Apostolic Tradition . Moreover , it was with this pretence of Christ's being a coming to reign with them here in Glory , that stopt the mouths of the unbelieving Iews , who before , upon his death and suffering like other Men , began to doubt very much of the power of his Messiaship , which made them distrust his reigning in Glory amongst them here on Earth , as it was foretold the Messiah should do ; wherefore this Millenary Invention of his coming again to reign in Glory salv'd all . And thus your Lordship sees , the wickedness of Mens Natures is such , that all Revolutions whatever both in Church and State , as well as all Mutations both in Doctrine and Matters of Faith , be they never so pious and sacred , or never so beneficial and useful to Mankind , both in their Souls and Bodies , yet they must still be seconded by some private temporal Interest , and have some humane Prop to support them , or else all will not do . My Lord , I am sensible I have a thousand Pardons to ask your Lordship for this tedious impertinence , but to do so at this time , were but to lengthen , and consequently add to my Crime : So I shall only beg the honour to subscribe my self at present , ( MY LORD ) Your Lordship 's most obedient humble Servant , BLOUNT . To his Ingenious Friend Mr. Ph. Lodging between the Two Temple Gates in Fleetstreet , concerning the several Sorts of Augury practised among the Ancients , 1692. SIR , ACcording to your desire , I have sent you my few inconsiderable Observations concerning that sort of the ancient Heathenish Superstitions , which was committed to the management of their Augurs . There were two kinds of Augury , Natural , and Artificial : the Natural was taken from a constant Experiment of Events following upon such and such Causes of Signs ; the Artificial was that which was interpreted by Augur to portend something more than can be known by the ordinary course of Nature . Cicero herein mentions two sorts of Priests , whereof the first took care of the Ceremonies and Rites ; the second of Divinations , and foretelling things to come ; of which sorts , it was lawful only for the latter to be Augurs or Prophets . Again , these were divided in three Orders , Augures , Haruspices , and Extispices ; who had all distinct Colledges , but yet they were all Priests . There were five principal kinds of Augury ; the first taken from the Heavens , or superior parts of the world : the second from Birds : the third from two footed Creatures : the fourth , from four footed ones : and the fifth or last ex divis , or from unusual Prodigies . They likewise took Divinations from Sneezing once , twice , thrice , or oftner , as signifying something to come , either good or bad . Itching , Palpitation , and shaking or trembling of some Limbs , or some parts of the Body ; had their Interpretation also : of all which the Egyptians are said to have been the first Authors . The Birds commonly used for Augury were of two sorts : Praepetes , such as Eagles , Vultures , Butiones , Sanquales and Immussuli , of whom Pliny speaks , and which may be a certain kind of Hawk ; the other sort are call'd Oscines , as foreboding something to come , by their Voice , Tune or singing . All manner of Owls were thought fatal ; but Swans the contrary . Other Birds , together with certain Insects , as Bees , Ants , Locusts , &c. did signifie sometimes good , and sometimes bad , in the observation whereof , the Augurs regarded the sight of the Heavens , as supposing certain Planets did preside and govern at some hours , more than others . Young Birds were not admitted into Auguries , as not being of ripe understanding . Some Praedictions were also taken from Fishes , as Pliny saith , whereby we may see that Superstition , like Fire , endeavours to resolve all things into it self , or like a cunning Expositor , interprets every Text to the Interest of his own party : for it here appears , that all Animals whatsoever , were in some degree , time or place thought to be ominous . Auguries were taken at the same time Meat was given to Chickens , which was called Bolistima Tripudia : these Auguries were never undertaken till the Gods were first invoked with much solemnity . At which time a procession was made by the Senators , Patricii , and better sort of the People , who were for the most part crown'd with Bayes , and attended with their Wives and Children , they again being followed by the inferiour sort : Before all whom the Pontifex Maximus march'd in great state , having about him only certain young Boys and Virgins , either crown'd with or carrying Lawrels in their hands , and singing certain Verses , which tended to the Demanding of the Gods prosperity and peace , ( as occasion was ; ) and in this pompous manner they made a Procession to the Temple of their Gods ; whose Images were carv'd with Garlands , called by the Ancients Strophia , made of Vervin . There were also Lectisternia , or-Canopy-Beds appointed for the Gods with much Magnificence and Ceremony , that , when they pleas'd , they might repose themselves thereon by Couples ; as Iupiter with Iuno , Neptune with Minerva , Apollo with Diana , Mars with Venus , or Vulcan with Vesta , & c● sometimes also the same Gods were represented in company with other Goddesses , as it pleas'd the Priests , whereof you may read Gell. lib. 5.1 . Now from hence the manner of the Christians going in Procession was thought to be first taken ; it being esteem'd but a politick and wise part in them to conform their Religious Rite● as much as was possible , to the practic● of the ancient Roman Empire , without innovating more than needs must . Plato attributes much to this Art in a Natural Way ; and for my own part , I think , as the Ancient esteem'd this Art of Divining too much , so we esteem it too little ; since , as many of their Observations concerning Auguries , were either superstitious , or vain , or devised only to abuse the People● so , on the other side , useful Observations might have been taken from those Signs , the Event whereof followed in a constant method and way . These Arts have been very ancient , especially in Italy , Greece , and Asia minor ; where one Car or Cara is said to have invented them , and Orpheus to have multiply'd them : for as they there wanted the knowledge of Divination by the Stars , in that perfection as the Egyptians and Chaldeans had it , so they devised these Arts to make themselves esteem'd Prophets . The Romans learnt this Art from the Hetruscians , to whom they sent six Children of their best Families to learn their discipline at a place not far from Florence , formerly called Fesulae , and now Fiesoli , where a Colledge of Augurs flourished ; Another also was built at Rome , which Sylla augmented to the number of 24. This being all I have to trouble you with upon this subject , I shall take my leave , and subscribe my self , ( SIR ) Your most faithful Friend and Servant BLOUNT . To the justly honoured Sir W. L. ● . to be left for him in the Speakers Chamber , concerning the Regulations of Corporations , and Surrenderer of Charters , 1691. SIR , IF to have a Picture drawn by a Michael Angelo , a Raphael , or by the hand of some eminent Master , be an advantage to the Person for whom it is drawn ; then certainly it is no less an Honour for a Country to be so well represented in Parliament , as ours is by you . Foreign Courts have no better a taste of the Wisdom and Grandeur of their Neighbouring Princes , than from the Ambassadors they send : nor● can any thing be a greater Testimony of the Loyalties , Prudence and Integrity , either of Country , City , or Corporation , than the Election of such Magistrates , as are both Loyal , Prudent and honest ; who ( like your self ) have no other Intrest , but the true service of their King , and those whom they represent ; as well maintaining the Prerogative of the one , as supporting the Liberty of the other ; wherein , as by the King's Prerogative , I mean not his single Will , or ( as Divines pretend ) a power to do what he list , only the King's Law , or a Law relating , particularly to himself : so likewise , by the Peoples Liberty , I mean not the Licentiousness of a Mobb , but only a Liberty according to Law , whereby we might assert our Rights , and maintain our Freeholds ; which Liberty has been too lately in danger of being devour'd , not so much by Foreigners and Papists , as by our own Natives , and those too , who have the Impudence to call themselves Protestants , even without blushing : I mean our late Regulators of Corporations , and Surrenderers of Charters , in the two former Reigns , upon whose account it is , that I presume to give you this present trouble , as hearing it will be the next Business upon which your House designs to fall ; and hope the Offences are not so long past , but that , Parthian like , you may yet shoot back some punishments upon the Offenders : since 't is but reasonable , that they who mortgaged the Kingdom in the last Reign , should pay the Intrest of their Crimes in this . Therefore , Sir , with submission , I do humbly conceive , that to make the Church of England concern'd in the preservation of the late Regulators of Corporations , or surrenderers of Charters , is one of the greatest Indignities can be put upon her : and something like reviving the old Popish Law of Sanctuaries , making her once more become ( as it were , ) an Asylum or place of Refuge for the most notorious Malefactors . Pardon me , if it be an Error , to joyn ●hese Regulators & Surrenderers together ; I do but imitate Nature herein , and am unwilling to make a separation between the Arm that gives the strength , and the Hand t●at gives the Blow . The Charter of each C●rporation was the undoubted Right and F●eehold of the same , as well as of every ●ndividual Member of the same : where●●re he that had any hand in Surrendring or delivering up such a Charter , did , what in him lay , to betray , nay , to rob the people of their Inheritances . And if the Church of England can be supported only by such ill men , the Lord have mercy upon her ! if a Father of a Family has one Son that proves an Extravagant , and sells his Birth-right , may not that Son be disinherited without a total Ruin to the whole Family ? I hope the Church of England has many more Sons , and many better Friends to stand by her , than those who were concern'd in so foul an Action● And that it does not follow by consequence , If we seclude all ill men from the Government , none but Fanaticks would be left in — No , I will not , I cannot do so much honour to that Party , as to admit of such an Objection . Of how great importance an honest , impartial and duly elected House of Commons is to this Nation , every Body well knows : and the ill effects of the contrary , I think , is unknown to no body . My old Lord Burleigh us'd to say , We can never be throughly ruin'd , but by a Parliament . They may cut the Throats of us and our Posterity by a Law ; whereas all other Arbitrary Acts of Violence or Tyranny in a Prince , will either vanish by his Death , or blow over with every adverse Gale of Fortune that attacks him . And this ( undoubtedly ) was well known to those Instruments in the last Reigns , who were so zealously affected for the regulating Corporations , that they would not have left one man amongst them , who should not Iurare in Verba Magistri , have done as a Popish King and his Popish Councils had dictated to them . So that , I confess , I cannot but couple these Regulators or Surrenderers together with those Judges and other Gentlemen of the Long Robe , who were for the Annihilating and Dispencing Power . Since , these were the only sort of men , who ( in those times , ) laid the Ax to the Root of the Tree : These were the men that were to have hewn down our Government , and burnt both it and us in Smithfield Fire : These were the men tha● should have plunder'd the Rights of each Corporation : and then , ( like so many Catalines , to secure the Ills that they had done , by doing greater still , ) have sent up such Members to Parliament , such Representatives , such truly Representatives of themselves , as should have confirm'd their own Iniquities by a Law ; in so much as , the honest Subject of England was , at that time , but like a Traveller fallen into the hands of Thieves , who first take away his Money , and then to secure themselves , take away his Life : They Rob him by Providence , and then murder him by Necessity . The Casuists ( as one observes , ) do well distinguish , when they say , He that lies with his Mother commits Incest ; but he who marries his Mother does worse , by applying God's Ordinance to his Sin. In like manner He that commits Murder with the Sword of Justice , aggravates his Crime to the highest Degree : As these Gentlemen of whom I have been speaking , would have done , in making the Government Felo de se , and ●●cessary to its own Ruin. Sir , all that I can say of this matter is , 〈◊〉 certainly never was a greater Rape 〈◊〉 upon any Government , and there 〈◊〉 doubt not of your Intrest to have the Delinquents brought to a Condign Punishment , for the Exemplary Benefit of future Ages : which that they may be , is the hearty desire of , ( SIR ) Your most obliged humble Servant BLOUNT Possibly , Sir , a motion of a General Punishment , may produce a General Pardon ; wherefore it will be the surest way , to rest satisfied with making Example of some few of the most notorious and Capital Offenders . And further , that all Persons ( how obnoxious soever in this case ) who yet refus'd to take away the Penal Laws and Test , might be exempt from any Punishment whatever ; that at the same time you reprove an ill Action , you may reward that which was good . To Dr. R. B. — of a God. I Have perus'd your Arguments for the proof of a Deity , but think that you undertook a needless trouble , since I 'm confident there 's no man of sense that doubts whether there be a God or no. The Philosophers of Old of the Theodorean sect , that had spent all their time and study to establish the contrary as a truth , when they came to dye confuted all their Arguments by imploring some Deity ; as Bion in particular : I know not whether the Idea of a God be Innate or no , but I 'm sure that it is very soon imprinted in the minds of Men ; and I must beg Mr. Lock●s ●s pardon if I very much question those Authorities he quotes from the Travels of some men , who affirm some Nations to have no notions of Deity ; since the same has been said of the Inhabitants of the Cape of Good Hope , which the last account of that place proves to be false . And if there be a God , the necessary Qualities that must be granted him , will not permit a man that ●easons right of things to question his Care and Providence over humane Affairs . Tho' I confess it a superficial way of Dispute ; the Epicureans may seem to have some Reason to conclude , that the Deity has no care of mankind , because the confusion in humane affairs , and the general triumphs of Wrong over Right , the preposterous endeavours of men in the persuit of Happiness , ( which consisting in mutual offices , yet they doing one another what mischief they can , by the means destroy the end , and bring all things into such a confusion ) would perswade it , and almost make one think , if what the Pythagoreans and Chaldeans held of Souls were true , viz. That they were created in Heaven , and thence transmitted to the Bodies for punishment , that we are Devils , our Malice to each other , our abounding Villanies gave some occasion for such thoughts . This consideration gave that Beauty to the beginning of Claudians in Rufinum , which a certain Critick admired so much , that he said , he that had amind to be a Poet , should settle that perfectly in his memory , viz. Saepe mihi dubiam traxit sententia mentem Curarent superi terras an ullus inesset Rector an incerto fluerent Mortalia Casu , &c. The form and beauty of the Universe would not let the considering Heathens doubt but there was a God ; but the confusion of humane affairs , made others think they were left to Chance . Tho' if they had throughly considred the mater , they must have thought first that since all the rest of the Inanimate , and meerly Corporeal Substances , not dignified with undershanding , by the exact and regular Order they observe , discover some divine Disposer and Providence ; that certainly man evidently more excellent , and not be wholly destitute of all regard of Providence , or indeed be thought to have less than the more ignoble Beings . Next , that if they confessed a God , they must not deprive him of his necessary perfections , and certainly a Providence over his Works is one . Having said all this , I may venture to tell you , that the very foundation of your Arguments will not hold , since you pretend to demonstrats it in your Analytick Method from the existence of Man : you begin thus . 1. Humane Kind that now inhabits the Earth , did not always exist , as all Histories make appear , asserting Man had a beginning . This they not only plainly testifie , but imply the same thing by the series of those things , which they deliver ; for there is no History that pretends to give an account of the transactions of above six Thousand years or thereabouts . This being the first step of your Progression , and which being removed , all the rest falls to the Ground : give me leave to tell you , that all things that are not self-evident , should be prov'd , or not pass upon us in Philosophy ; but this , you have laid for your foundation is so far from being self-evident , that it is extreamly controvertible . For tho' our Chronology in less than six thousand years come up to the Creation , that of Eusebius being the longest , and the only that exceeds that sum . Yet this takes not in all Nations , and if it did , the Argument is weak , since 't is possible there may have been Histories of them that reached farther , tho' now lost . Or perhaps they kept no Records , for the uncertainty of the Greek Chronology before the Olympiads , shews us they came but late to a regular observation of time . And the Roman Histories can give us no assurance or certainty , when or by whom Rome was built . Livy tells us of Romulus and Remus , Salust , says , the Trojans built it , and concludes it uncertain : I know as to the time they are more positive● reckoning ab urbe condita , tho' I can't think there can be an absolute certainty of their computation , since that was begun some years at least after its Foundation . Besides , to draw an Argument from this , that because we have no History that exceeds six thousand years , therefore the World was not before , is all one as if I should say , that because the Goths , Vandals , and other barbarous Nations were not known till the time of the Roman Empeperors , therefore they were not in being before . But since our Correspondence with China , we have found they have Records & Histories of four or six thousand years date before our Creation of the World ; and who knows but some other Nations may be found out hereafter , that may go farther , and so on . Nay , the Chinese themselves in a traditional account , tell us , That the Posterity of Panzon , and Panzona , inhabited the Earth 90000 years . The Bramins of Guzarat said the year 1639 , that there had past 326669 Ages , each Age consisting of a number of years , and if I mistake not Centurys . Nay the Egyptians in the time of their King Amasis Contemporary with Cyrus , had the Records , and Story of 13000 years , and a succession of 330 Kings , which shews they were not Lunary years . But you may say after all these accounts they settle some beginning of it : true , they pretend to have Records of no more ; but it follows not from thence that there had been no other Ages before , whose Records , if they kept any , were lost , or of no use : and a good reason for the loss of the Records of Countrys , is the several Revolutions they have been subject to . The Inhabitants of the Earth changing their places from one part of it to another , as if there were a necessary Circulation in that , as in the Blood of Man , and the Waters of Rivers , &c. Next , the Earth and Sea , in process of time some very able Philosophers hold , have changed places ; and in the destruction of Conntries by these several ways , their Records may very well be supposed to be lost . Besides , the Languages and Characters altering , they would be of no use to Posterity ; so if spared in the havock of Time , permitted to perish afterward . As in the Kingdom of Trigremaen in Aethiopia , superior in Africa ; where in the City of Caxumo , the Aux●me of Ptolomy , there are now Obelisks full of engraved Characters , which none of the Africans can read ; as there are also on the Coasts of Safola . Mr. L. Clerk has split upon the same Rock with you : I would therefore desire you to consider this Point a little more seriously , and build your Demonstration of a thing of this Consequence on a firmer Basis , else instead of promoting the Cause , you espouse , you only give advantages to those who would be thought at least to be what they are not . I hope you 'l pardon this freedom of , SIR● Your friend , and humble Servant CHAR. GILDON . To Charles Blount Esq. AFter so many Favors , you must think me a very impudent Beggar indeed , to importune you for more ; but as I 'm sensible the Benefits you bestow are the effects of a generous Nature , so I persuade my self , that the pleasure you have in conferring them , lessen the assurance of my asking ; especially in a disquisition of this Nature , which may afford a more substantial profit to my Mind , than Favors of another kind , which I must always acknowledge I owe to you ; and none wou'd be a greater , than your employing me in something that may be serviceable to you , for then I shall be able to convince you , that my Will extends beyond a bare Acknowledgment . I have often doubted whether there were any such thing as a pure Spirit independant of all Body and Matter : And , I must own , I think that there can be no such thing as 't is vulgarly apprehended . For what Idea can we form of it ? Thought , generally taken for the Essence of the Soul , seems only the Action , or an Accident of it , since the Mind is often without it , as Body without Motion , or any particular Modification of it . So that we may consider the Soul without Thought , but not Thought without some Subject to in here in ( unless by Abstraction ) no more than roundness without some round Body . And why the Intima Natura , that composes the Matter , which goes to the making up that definition of Body , as Extension , Divisibility , Impenetrability , shou'd be incapable of receiving the accident of Thought , I can find no Reason ; for being ignorant of the nature of those contiguous Particles of Matter that are extended divisible , and impenetrable , how can we pretend to decide it magisterially against this Opinion , especially since Memory , Wit and Judgment , the noblest Qualities of the MIND , are agreed by the Naturalists , ( as is evident from Physic ) to have so great a dependance on the Mechanism of the Brain , &c. And to shew plainly that we are ignorant of this inmost nature of things , one Example may suffice , since we take the definition from certain general Qualities we discover in Matter . As for Example , a Seed of Pepper — we see 't is extended , divisible , and impenetrable ; but we discover not what that quality of heating the mouth is compos'd of , or proceeds from ; or what secret power those Particles have , to affect the Sense in that manner . So in all other things 't is not Extension , &c. that compose the Body , but some other occult thing we know not what , of which Extension , &c. are the consequence , whether it be the congregation of Atoms , or other invisible Particles of Matter solid or subtle , tho' it must be confess'd that even the least of these Atoms has the same Qualities ; but yet it must be also granted , they have other Qualitys probably not less in number , which we know nothing of ; so that when I term Extension , &c. the consequence of those occult Qualities we know not , I mean a co-existent consequence , as the consequence of a self-evident Principle . But if the Soul be not Matter , tho' more fine and subtle than the Body , 't is very strange the chief Part of us shou'd be of such a nature that we can form no Idea of it . But 't is stranger yet , that Men shou'd think it so necessary to believe so , when a more obvious and intelligible Opinion wou'd answer all the ends of Religion as well . They must acknowledge the Soul a Substance , and we have no Idea of Substance distinct from that of Body . If they have any , they would do well to impart it to the grosser understandings of the rest of the World. But these Gentlemen that advance this Opinion of pure immaterial Substances , trust to Fancy , and meer Conjectures , which they can give no account at all of , but by one only Accident , viz. THOVGHT ; which they can never demonstrate incapable of inhering in Body modefy'd to that purpose , tho' not in all Bodies ; for I think Mr. Bently's far from Demonstrations , since they rise only to a Probability . But by making Thought the Essence of the Soul , they distinguish it not from that of Beasts ; for they think , and have perhaps something equivalent to Reason , or must at least be granted equal to Idects . Nay , this proves , that either Thought and Matter are not incompatible ; or that the Essence of the Souls of Men and Beasts is the same , and by consequence both mortal , or both immortal , for they both think . Besides , since 't is evident from this uncontrovertible Maxim , Nemo dat quod non habet , that the Qualities of all things ; and therefore of Body , are in God himself ( that is in an infinite degree of perfection ) the most pure of Spirits , 't is not likely that Body shou'd be derogatory to the purity of infinitely inferior Spirits . On this Corporiety of Spirits depends a more obvious Explanation of two Texts of Scripture , than I have met with in any of the vulgar and general Comments ( supposing the Book of Genesis a true History of matter of Fact , and no Parable , as Dr. Burnet contends in his Archiologiae ) If the Angels have Bodies , we may , without Absurdity , suppose them to generate with Women , and so the Sons of God might enter with the Daughters of men , and beget a Race of Gyants on them . For 't is unaccountable to me , that none but the Daughters of Iniquity ( as the vulgar Interpreters will have it ) shou'd be capable of bearing so robust a Generation . The other place is in the Epistles of St. Paul , where he enjoins the Women to be cover'd in the Church because of the Angels . For the Church being the more peculiar place of the Ministry of Angels , they might , perhaps , by the beauty of that Sex , be diverted from their Duty . This Opinion wou'd restore the Free-will to the Angels , which I' can't conceive shou'd be so absolutely necessary for the justification of Man , as the Clergy woud persuade us , and yet not at all requisite to that of Angels . If Free-will was taken from them on the Fall , of one part of 'em , they met with a more indulgent Fate than Man , who still possesses it to his Ruine . These Considerations suggest an odd extravagant Thought , which I must set down , if it be but to make you laugh , and , I hope , you 'l pardon my impertinent freedom — The Thought is this — Who knows but this Race of Men was first of Angelic Degree , till by the bewitching Smiles of Woman ( the most lovely Brute of the Universe ) betray'd to Mortality i● her Embraces . And then perhaps Columb●● might be the first of the Sons of Noah , tha● enter'd the new discover'd World of America , which might be a Race deriv●d from some other deluded Angels , won by the same destructive Bait. Pardon me if I think the Pandora of the Heathens ( to say nothing of our Eve ) may favour this Imagination . But these are only indigested Thoughts , I dare neither yield nor deny my Assent to , till I know your Judgment , which has a very great Influence over , SIR , Your much obliged Friend , And humble Servant , CHARLES GILDON . To Mr. B. Fellow of — Colledge . IN the last you honoured me with , you said you were now giving your self to the study of Philosophy , which makes me desire you to give me your Thoughts upon these following Heads , in as brief a manner as may be . 1. Whether there be a Succession in Eternity , or i● be as Boe●●us de●ines it Interminabiles vitae to ●a si ●nd & perfecta possessi● , ●ut be building his Opinion with the rest of the old Platonists on a false Supposition , seems to me in the wrong : For they imagin'd that it would be incompatible with the Immutability of God , not to have his whole Existence to be all once , his duration measur'd , as Mr. Cowly does by the Phrase of An Eternal now , because they thought by succession he must loose those parts that are past , and gain those that are to come , and only enjoy the present . But the Imperfection of Succession in Creatures is no good Argument that it must be so in God ; for 't is true that they both receive and loose by it , because as they grow old , they acquire or are depriv'd of some property , which cannot happen in God. But that which makes most for this Opinion , is that since the contrary is not built on Revelation , there is no Reason we should implicitly yield our assent to it on the bare Authority of the Platonists , unless they could make us understand it ; for I defy any one to think of Eternity without the Idea of Succession . 2. As to the Origin of Good and Evil , methinks 't is less contradictory , and unreasonable to believe as the Antient Peastans did , that there were two beginnings of things , the one Good , and the other Evil. For how can Evil proceed from a Being infinitely Good , and without whom nothing is , if Evil be not ? And if Dr. Burnet has prov'd Genesis but a Parable , why may not the Persians be as much in the right as the Iews . 3. Supposing the Soul Immaterial , why may not Material Fire have an operation on it , since the Body so much influences it in this Life . 4. I would fain know what Reason some men have ( and those Philosophers ) to term any one quality in God more excellent than an other ; for certainly let the number be infinite , so must the perfection of each be , else the Infinite Being would in some be less Infinite , or rather Finite ; for I think there 's no medium betwixt Infinite , and Finite ; nor any difference can I discover betwixt two equally infinite Qualities . If therefore the Qualities of all things are , and by consequence originally were ( for God's Qualitys can neither encrease nor suffer diminution ) in God , as it may be evidently prov'd , then it follows that those of Body are of equal excellency with those of Spirits , since equally in him , and all the Qualities of God are infinitly perfect . 5. The opinion of the Plurality of Worlds seems more agreeable to God's infinite ( for so must all God's Qualities be ) communicative Qve Quality to be continually making new Worlds , since other ways this Quality or Act of Creating would be only once exerted , and for infinite duration lie useless and dormant . But it seems strange , that only once this Infinite desire of Communicating his Infinite Glory should be put in practice , and that only to so little , and inconsiderable a Number as all the Sons of Adam can make up , in comparison of Infinity . The opinion of Plurality of Worlds does at least give us a more August Idea of the Wisdom and Power of God , and of his infinit● Perfections , than to imagine all that Infinite Extension should be like a barren Heath , without any Productions of the Infinite Being , and not fill'd with Infinite and Endless Worlds . But these are Doubts enough to be resolv'd in one better , if you will answer them , I shall be extreamly oblig'd to you , since they are design'd for the publick view ; and I would willingly have them resolv'd , of which I 'm sensible you are very capable . I am Your oblieg'd humble Servant , C. GILDON . To CHARLES BLOUNT Esq Of Natural Religion , as opposed to Divine Revelation . NAtural Religion is the Belief we have of an eternal intellectual Being , and of the Duty which we owe him , manifested to us by our Reason , without Revelation or positive Law : The chief Heads whereof seem contain'd in these few Particulars . 1. That there is one infinite eternal God , Creator of all Things . 2. That he governs the World by Providence . 3. That 't is our Duty to worship and obey him as our Creator and Governor . 4. That our Worship consists in Prayer to him , and Praise of him . 5. That our Obedience consists in the Rules of Right Reason , the Practice whereof is Moral Virtue : 6. That we are to expect Rewards and Punishments hereafter , according to our Actions in this Life ; which includes the Soul's Immortality , and is proved by our admitting Providence . Seventhly , That when we err from the Rules of our Duty , we ought to Repent , and trust in God's mercy for Pardon . That Rule which is necessary to our future Happiness , ought to be generally made known to all men . But no Rule of Revealed Religion was , or ever could be made known to all men . Therefore no Revealed Religion is necessary to future Happiness . The Major is thus prov'd : Onr Future Happiness depends upon err obeying , or endeavouring to fulfil the known Will of god . But that Rule which is not generally known , cannot be generally obey'd . Therefore that Rule which is not generally known , cannot be the Rule of our Happiness . Now the Minor of the first Syllogism is matter of Fact , and uncontrovertible , that no Religion supernatural has been conveyed to all the World ; witness the large Continent of America , not discover'd till within this two Hundred Years ; where if there were any Revealed Religion , at least it was not the Christian. And if it be objected to the whole , That the ways of God's dealing with the Heathen as to Eternal Mercy , are unknown to any ; and that he will Judge them by the Law of Nature , or ( in other terms ) the Rules of Natural Religion or Morality . We urge again , that either those Laws of Natural Religion are sufficient , if kept , to Happiness ; or they who could know no more , are out of a possibility of a future state of Blessedness : because they could not comply with Laws they know not : And in saying this , they deny God's Infinite Goodness , which provides for all his Creatures the means of attaining that Happiness , whereof their Natures are capable . Again , if they urge , that Natural Religion is sufficient , but not possible to be lived up to . The same answer falls more heavy upon them ; That then there is no visible means left for the greater part of Mankind to be happy : And to do our duty according to what we are able , is but a cold comfort , if we have no Assurance or Hope at least in the means we have laid before us . Now if they infer , that therefore a Revealed Religion is necessary , because the Natural will not suffice , is to beg the Question , and to begin again the Dispute : for we hold that a Natural Religion will suffice for our Happiness ; because it is the only general means proposed . And tho' we affirm not that we can wholly live up to it ; yet that a general expiation is discovered in the Natural Religion , viz. Penitence , and Resolution of Amendment that we acknowledge . Sir Charles Wolsy tells us what is most ●rue , that Mankind in all Ages has applyed to God , as guilty and Offenders ; that all have agreed an Expiation was necessary , but look'd up to him for the Revealation of it : wherefore they used several Sacrifices and Lustrations , which they had , or thought they had reveal●d . This I think so weak an Argument for a revealed Religion , that it serves rather ●o destroy it , because , that granting all Ages have thought an Expiation necessary , 〈◊〉 first their differing in the outward means , shew'd the means was uncertain ; And if there had been any outward Expiation necessary , it must have been known generally , or the force of the first Arg●ment holds good , namely , that it is not possible for the greatest part of Mankind to be happy hereafter , where the means of compassing it was known to them . — But , 2 dly , these several Expiations were indeed all but Symbolical , and refer'd to our Sorrow and Repentance : That it is the true and only Expiation of Sin , and is so agreed upon by all men in all Ages , and of all Religions , wherefore take it for an undoubted Truth : and this not reveal'd , but innate , and a part of Natural Religion . The same may be said of the Doctrinal part of it : Thus are the things generally known and believ'd ; but all end in the practice of Vertue , and Reverence of the Deity . Now all Reveal'd Religions are different from each other ; and you cannot prove any one of them to be truer than the rest , before you can prove that one of them must be true ; and if once known true , mankind would all agree in it ; otherwise those marks of Truth in it were not visible , which are necessary to draw an unviversal assent . For Rewards and Punishments hereafter , the Notion of them has not been universally receiv'd ; for the Heathens dis●greed in the Doctrine of the ●mmortality of the Soul : But grant that they seem reasonable , because they are deduced from the Doctrine of Providence , which the most Rational of the Heathens held : For if God governs all things , he is just , because it is a part of In●inite Perfection ; and if so , he either rewards here , or hereafter ; but not always here , therefore hereafter . Yet if they who hold Revelation , will grant that they are parts of Natural and unreveal'd Religion , because the wisest men have inclin'd to hold them amongst the Heathen , and now do in all Opinions ; then it follows that by living up to the Dictates of Reason and Penitence , when we fail i● so doing , men may be happy in a future state , without any help of Revealed Religion , which is all I contend for . The great Objections against the validity of Natural Religion to Eternal Happiness , seem to be these . 1. That this Doctrine was never generally held in any Age ; and therefore seems not to carry that light of Moral certainty in it , which we hold necessary to establish the tr●th of a Religion : for we say that Religion is only true , which is or may be reasonable , and convincing to all men ; now if it be not generally held , it appears not convincing . This Objection has not really the weight in it , which it seems to carry at first sight ; for 't is evident that many men of all Religions at this day , have center'd in the Opinion of Natural Religion , and its sufficiency of Happiness . The Heathen Philosophers and Poets ( who were the first Priests ) did at the bottom acknowledge Vertue to be the guide of all our Actions ; and all their Mysteries referr'd to a good Life , and to Repentance . At this day the learned in all Religions hold the same : this they agree in ; in the outward Ceremonies of every Religion , they are every man content to Conform to those of their own Country . Which is an Argument for us , that whatever new Religions have sprung up , yet they have all retain'd this part thereof , viz. that they disagreed amongst themselves . 'T is confest that whole Nations have never follow'd our Opinion : but how many of a Nation ever consider to the bottom of any Religion ! that which is establish'd draws the vulgar , who enquires not beyond it . And , besides , our Opinion is so Charitable , that we do not exclude any Dissenters from eternal Happiness : God may be pleas'd with different Worships , because we say that all Worships are included in Prayer , Praise , exercise of Vertue and Penitence , when we have done amiss : So that the foundation being the same , we labour not in the Superstructures , which are only the Modes and Circumstances of Religion . 2. The next Objection against the Sufficiency of Natural Religion to Happiness eternal , is only a bare Affirmation of our Adversaries , That Natural Religion is but an imperfect Light , which God gives us so far , as that by improving it , we may arrive at a Supernaturl Knowledge . As suppose I were going to Whitehall from Goventgarden Church , and can then see only to the end of the Strand before me , but coming thither , am directed further . But I wholly deny any Natural Light can lead me to a Supernatural ; there is no proportion betwixt those two extreams : There is a Gulph betwixt , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And 't is not so easy a passage as from Covent-garden to Whitehall ; 't is rather from Covent-Garden to some place beyond the Caelum Empyraeum , and wholly out of the boundaries of Nature . Also to prove that God can reveal to me what is farther Necessary , when I have us'd my best Natural Endeavours , is only to prove that God is Omnipotent and Infinite ; but proves not that 't is necessary he should or will do it : for a posse ad esse non valet Consequentia . I have already endeavoured to prove that it is not necessary he should reveal more ; and therefore till that point be determin'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I humbly doubt and suspend my Belief . 3. Another Objection may be this : That there is no foundation in Natural Religion for a vertuous Life ; or at least not so great as in a Revealed Religion , where Rewards and Punishments are proposed . So that a meer Moral Man upon bare Vertue , will be discouraged when he sees Vertue not rewarded here . A second Objection is , That there is a difference betwixt our condition , and that of the Heathens : for if they liv'd up to the heighth of Vertue and known Reason , they might ( say some charitable Christians ) be happy in a future condition : We cannot , because a revealed Religion has been discover'd to us , more then to them , tho' we believe it not : Therefore we ought in our own defence to embrace it , because that by the Principles of a Natural Religion we grant , that those of a reveal'd may be saved : but they of the reveal'd deny that safety to us . ( A foolish Catholick Argument . ) To the first Objection we Answer : That Rewards and Punishments are acknowledg'd in Natural Religion , and are to expect them in a future Life answerable to our Actions here ; and according to the Justice and Mercy of the great Creator . And till you prove they are inconsistent with the doctrine of Natural Religion , we need answer no further to your Argument . To the second Objection ; It supposes like the other ; first , a Supernatural Religion , which is to prove . And if the Heathens living up to the height of Natural Religion , might be eternally happy , I see no reason but why we may be so too ; for if our Happiness depends upon our Belief , we cannot firmly believe till our Reason be convinced of a Supernatural Religion : And if the Reasons of it were evident , there could be no longer any Contention about Religion : All men would embrace the same , and acquiesce in it ; no prejudice would prevail against the certainty of a future good . 'T is every mans greatest business here to labour for his Happiness , and consequently none would be backward to know the means . For the Inference , namely , that tho' a Supernatural Religion be dubious , yet 't is the safest way to embrace it . I first Answer That I cannot embrace what comes not within the compass of my knowledge : And if I cannot believe , 't is a sign the Evidence is not strong enough to make me . And secondly , Two Arguments there are , which Sir Ch. Wolsy calls Demonstrations to prove a Reveal'd Religion : — The first is , The Notion of Sin , or deviation from good in all men ; a repugnant Principle to Vertue ; a lapse from our first estate , wherein God , who is all good , must needs create us , and which the World has generrlly acknowledg'd by Lustrations and Sacrifices to appease the Deity : This he says , we can know by no other Light but Revelation , &c. Secondly , The approaches to God , and propitiation must be immediately and supernatually discover'd , how he will be appeas'd . To the first , I Answer ; This generally acknowledg'd Lapse of Nature that it came may be discover'd by Nature , viz. by Natural Reason ; how it came , 't is reasonable to conclude without Revelation , namely , by a deviation from the right Rule of Reason implanted in us : how he came to deviate from this Rule or Lapse , proceeds from the Nature of Goodness , originally given us by our Creator ; which Reason tells to be an arbitrary state of goodness only , therefore not a Necessary Goodness to which our Natures were constrain'd . In short , our fall proceeds from our not being able to reason rightly on every thing we act ; and with such Beings we were created : For all our Actions are design'd by us to some good which may arise to us ; but we do not always distinguish rightly of that good : we often mistake the Bonum apparens for the Bonum reale , ; Decipimur specie Recti : The Bonum jucundum is preferr'd for want of Right Reasoning to the Bonum honestum ; aud the Bonum vicinum ( tho' it be the less in it self ) often carries it before the Bonum remotum : which is greater in its own Nature . No Man ever held , that we could appetere malum quà malum : And therefore I will not grant him a total Lapse in our Natures from God ; for we see many born with virtuous Inclinations . And tho' all Men at some times err , even the best in their Actions ; it only shews , that we were not created to a necessitated goodness . 'T is enough to prove no fatal Lapse , that many are proved thro' the course of their Lives , more prone to do Good than Ill ; and that all Men do Ill only for want of right Reasoning , because the Will necessarily follows the last Dictate of the Understanding . To the Second ; Namely , That the Propitiation for our Offences must be supernaturally discover'd , or else we can come upon no certain Terms of Acceptation with God. I answer that which I have often hinted , viz. That all the World who have agreed upon the Fault , agree upon the Compensation ; namely , Sorrow and a true Repentance : And Reason dictates this without Revelation . The World indeed has differ'd in their Lustrations and Sacrifices ; but more have in all Ages agreed , that these without Repentance were nothing , and Repentance without them was valid : But that bare Repentance is sufficient Compensation for an infinite Offence against an infinite Being , is what our Adversaries deny , and therefore point us to an infinite Sacrifice or Propitiation for Sin , namely , Jesus Christ. I may first answer , That till all who profess Christianity , agree whether Christ be a Propitiation or no , I need not go about a farther Refutation of their Argument ; for the Socinians will allow him only to be set up for an Example , not as a Mediator or Sacrifice . But grant that the Offence is committed against an infinite Being , we are but finite Creatures who commit it , and Repentance is what we can answer to an Atonement ; and therefore we may reasonably assert , 't is all God will expect from us : Faith even in Christ , according to their Rules , being not good without it . 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 farther Extent of the Law ; but then that Law is void of Mercy . Now Mercy is one of the greatest Attributes of God , and I think that infinite Justice cannot be extended on a finite Creature infinitely , without a Contradiction to infinite Mercy , which is , as 't were , God's High-Court of Equity in the Case to relieve from the extremity of the Law : for tho' God's Attributes are all infinite , and tho' his Justice be infinite as well as his Mercy ; yet the infinity of his Justice is only as inherent , not as extensive as his Mercy towards us , we receiving of his Justice but according to the measure of our deserts , in punishment from his Mercy more than we can deserve : As the strictest of Christians hold , If that his Mercy be farther extended to us than his Justice , his Justice is not infinitely extended in punishing us ; for nothing is infinite which another thing can go beyond . And in this I follow that Father of the Church Origen , who thought that by a long Purgation , the greatest Sins might be wash'd away , and that Pythagoras and Plato taught him It has been demanded of me , Whether I should be convinc'd of my Opinion , and admit of supernatural Religion , in case the Gospel ( i. e. ) a supernatural Religion had been promulgated to all the World ? I answer'd , I should ; and was contented that the whole stress of the Dispute should be terminated in that one Point . It was reply'd , That then if it could be proved that this nniversal Revelation was unnecessary , I ought to acquiesce ; I granted that also . 'T was then urg'd , That this Revelation was not thought necessary by Almighty God , because he foreknew that none of those Heathens , or whosoever else would live up to the heighth of their natural Reason or Religion , and that therefore it was not reasonable that they should receive this supernatural Help ; wherefore it was concluded , that they were all damned eternally . I answer ; This is to dive too far in●God's Secrets , to conclude them all damned in all Ages , to whom that revealed LIght came not . The Apostle says , They shall be judged by the Law of Nature ; but he says not , They shall be damn'd . Neither will they or can they be call'd of themselves , unless the means had been offered to them as well as to us . Also by the same Reason , all to whom this Revelation is come , shall be saved ; because it was revealed to none who were not worthy of it : For if he foreknew that no one of the Heathens should live up to the worth of this new Light , and therefore deny'd it to them all , then he who makes no distinction of persons , would only have reveal'd it to those who should be saved : But our Adversaries confess that this Light is reveal'd to many as shall not be saved among the Christians , as if it were only to double their Condemnation ; an Opinion which totally robs God of his Attribute of Mercy , and Man is left at least in a very doubting condition , if not totally desperate . I am , SIR , Your Friend without Reserve , A. W. To his Friend Mr. Gildon , concerning the World's Age , Beginning and End. SIR , That Part of Ocelius Lucanus which I promised to send you , is what follows . OCELLVS LVCANVS . MY Opinion is , That the Universe admitteth neither Generation nor Corruption , for it ever was and ever shall be ; inasmuch as if 't were subject to time , it would not yet continue . For if any Man should conceive it to have been made , he would not be able to find into what it should be corrupted and dissolv'd ; since that out of which it was made , is before the Universe ; as that into which it shall be corrupted , will be after the Universe . Besides , the Universe being made , is made together with all things ; and being corrupted , is corrupted together with all things ; which is impossible : So that the Universe is without Beginning and Ending . Now whatsoever had a Beginning of its Production , and ought to partake of Dissolution , admitteth two Alterations ; the one from that which is less , to that which is greater ; and from what which is worse , to that which is better ; and that term from whence it beginneth to be alterd , is call'd Production ; as that to which it arriveth is called the State : The other Alteration is from that which is greater , to that which is less ; and from that which is better , to that which is worse : But the Period of this Alteration is call'd Corruption and Dissolution . If therefore the whole be producible and corruptible , when it was produced , it was alter'd from that which was less , to that which was greater ; and from that which was worse , to that which was better : and consequently will afterwards be alter'd from the greater to the less , and from better to worse . So that the World being produced , admitted Growth & State ; and shall again receive Diminution and Corruption . For every Nature that admitteth Progress , hath three Terms , and two Intervals . The three Terms are Production , State , and Dissolution ; but the two Intervals are , from the Production to the State , and from the State to the Dissolution . Now the Universe doth of it self afford us no such evidence , since no one ever saw it produc'd nor alter'd either in Ascensu or Descensu , but it always remain'd in the same condition 't is now in , equal and like it self . The evident Signs whereof , are the Orders , fit Proportions , Figures , Scituations , Intervals , Faculties , mutual swiftness and slowness of Motions , Numbers , and Periods of Times ; for all such things admit Alteration and Dimination , according to the Progress of a producible Nature : For that which is greater and better , accompanieth the State by reason of its Vigor ; and which is less or worse , accompanieth the Dissolution , by reason of its Weakness . Now I call the World by the Name of the Universe , which Appellation it obtaineth , in that it is framed out of all ●hings , being an absolute and perfect Collection of all Natures : for besides the Universe , there is nothing ; and if there be any thing , it is contain'd in the Universe , either as a part , or excrescence thereof . As for those things that are contain'd in the World , they have communion with the World , but the World hath communion with nothing else besides it self ; for all other things have not such a Nature as is sufficient of it self , but stand in need of the communion with other things : As living Creatures need Respiration ; the Eye , Light , and the other Senses their several Objects ; and Plants need the Juice of the Earth for their growth : Nay , the Sun , Moon , Planets , and fixed Stars , stand in need of a certain portion of the Universe ; only the Universe stands in need of no other thing besides it self . Now as Fire , which is able to give heat to other things , is of it self hot ; so that which is the cause of perfection to other things , is of it self perfect ; and that which is the cause of Safety to others , must of it self be safe and permanent . Also that which is the cause ef Compactedness to others , must needs of it self be compacted : But the World is to all other things the cause of Being , Safety , and Perfection ; wherefore of it self it must needs be eternal , perfect , and permanent for ever . Again , If the Universe be dissolv'd , it must of necessity be dissolv'd into Something , or into Nothing ; Not into Something , inasmuch as there will not be a total Corruption of the Universe , if it be dissolv'd into Something : for Something must be either the Universe , or at least a Part of it ; nor will it be annihilated : For it is impossible that Something should either be made of Nothing , or dissolv'd into Nothing ; wherefore the Universe can admit neither Production nor Corruption . Now if any one should conceive it is corruputed , either it must be corrupted from Something that is without the Universe , or from Something that is within ; it cannot be from Something without it , for there is Nothing without the Universe which comprehends all things , and is the World. Nor can it be from things that are within the Universe , for then they must of Necessity be greater and more prevalent than the Universe , which cannot be ; for all things are hurry'd by the Universe , and by means of it are saved , compacted , and endew'd with Life and Soul. So that if it comes neither by any thing without the World , nor within it , then it cannot be subject to Corruption and Dissolution . Moreover , All Nature , if it be well consider'd , seemeth to take away Continuity from the first and most honourable parts in a certain Proportion , lessning it by degrees , and applying it to all mortal things , as also admitting a Progress of its own Constitution , ( for the first Bodies being mov'd , do in a uniform manner perform their Periods ) I say , a Progress not continued and local , but consisting in Alteration ; viz. Condensation and Rarefaction . Thus Fire being press'd together produceth Air , Air Water , and Water Earth . Also from Earth there is the same Period of Alteration , till you come to Fire again , whence the Alteration at first began , ( according to what Hippocrates saith — Lumen Iovi , Tenebrae Plutoni ; Lumen Plutoni , Tenebrae Iovi : ) Likewise Fruits and Plants receiv'd their Beginning from Seeds , which being come to maturity and perfection , are again resolv'd into Seeds , Nature making her progress from the same unto the same . But Men , and other Animals , do in a more inferior Manner finish the progress of their Nature , ( since they do not return to their first Age : ) Neither have they a reciprocal change into one another , as 't is in Fire , Air , Water , and Earth ; but after they have run thro' all the four aforesaid parts of their Race , and passed their several Ages , they are dissolv'd and dye , becoming in the same state as they were . ( Quo non Nati Iacent , as Seneca and Pliny both speak . ) These therefore are Arguments sufficient to prove , That the Universe remaineth perfect and uncorrupted ; as also that the Excrescences and Results thereof , suffer only a Mutation , and not an Annihilation ; there being no such thing as Quies in Natura , all things being in a perpetual circular Motion . Nay , that the Figure , Motion , Time , and Substance thereof , are without Beginning and End ; thereby it plainly appears , that the World admitteth neither Production nor Dissolution : for the Figure is spherical , and consequently on every side equal , and therefore without Beginning or Ending . Also the Motion is circular , and consequently stable , never shifting its former place . The Time likewise is infinite wherein the Motion is perform'd , as that which is mov'd had neither Beginning , nor shall have End ; from all which it is evident , that the Universe admitteth neither Production nor Corruption . Ocellus Lucanus , chap. 1. Now it is very much , that this Author Ocellus Lucanus ( who for his Antiquity is held to be almost a Contemporary with Moses , if not before him ) should have so different a Sentiment of the World's Beginning from that which Moses had , methinks if Moses●s ●s History of the Creation , and of Adam's being the first Man , had been a general receiv'd Opinion at that time , Ocellus Lucanus , who was so ancient and so eminent a Philosopher , should not have been altogether ignorant thereof . Again , ( saith he ) as the Frame of the World hath been always , so it is necessary that its Parts should likewise always have existed ; by Parts , I mean the Heaven , Earth , and that which lieth betwixt , viz. the Sky ; for not without these , but with these , and of these , the World consists . Also if the Parts exist , it is necessary that the Things which are within them should also coexist ; as with the Heaven , the Sun , Moon , fixed Stars and Planets , with the Earth , Animals , Plants , Minerals , Gold and Silver ; with the Air , Exhalations , Winds , and Alterations of Weather , sometimes Heat , and sometimes Cold ; forwith the World , all those things do , and ever have existed as Parts thereof . Nor hath Man had any original Production from the Earth or elsewhere , as some believe ; but hath always been , as now he is , coexistent with the World whereof he is a part . Now Corruptions and violent Alterations are made according to the Parts of the Earth : sometimes by the overflowing of the Sea ; sometimes with the dilating and parting of the Earth by Winds and Waters imprison'd in the Bowels thereof ; but an universal Corruption of the Earth never hath been , nor ever shall be . Yet these Alterations have given occasion for the invention of many Lyes and Fables . And thus are we to understand them that derive the Original of the Greek History from Inachus the Argive : Not that he was really the Original thereof , as some make him ; but because a most memorable Alteration did then happen , some were so unskilful as to make that Construction thereof ; and if any way we may believe Adam to be the first Man , we must expound it after this manner ; viz. That he was the first of the whole Race . But for the Universe , and all the parts whereof it subsists , as it is at present , so it ever was , and ever shall be ; one Nature perpetually moving , and another perpetually suffering ; one always governing , and the other always being govern'd . The course which Nature takes in governing the World , is by one Contrary prevailing over another , as thus — The Moisture in the Air prevaileth over the Driness of the Fire ; and the Coldness of the Water , over the Heat of the Air ; the Driness of the Earth , over the Moisture of the Water ; and so the Moisture of the Water , over the Driness of the Earth ; and the Heat in the Air , over the Coldness of the Water ; and the Driness in the Fire , over the Moisture of the Air. And thus the Alterations are made and produced out of one into another . It plainly appears out of the Bible , that there were two Creations both of Man and Woman , and that Adam was not the first Man , nor Eve the first Woman , only the first of the Holy Race , and this divers of the Iews believe : for in the first Chapter of Genesis , ver . 27. It is said — So God created man in his own Image , in the Image of God created he him : male and female created he them . Bidding them increase and multiply , and have dominion over all things : Which plainly shews that Man was then created , and that the other Creation of Adam and Eve spoken of in the second Chapter , Ver. 7. and 22. were of the first Man and Woman of the Holy Race , and not the first Man and Woman that ever was in the World ; for it was a great space of time , and divers great Actions were accomplish'd betwixt those two Creations : Therefore when it is said — Gen. 6.2 . That the sons of God saw the daughters of men that they were ●air , and took them for their Wives . The meaning is , that the Sons of Adam of the second Creation , saw the Daughters of the Men of the first Creation that they were fair , and married them . What Iosephus speaks of the Greeks , and other Nations , may with the same Reason be apply'd to Moses and the Iews , viz. That all Founders and Establishers of new Estates , have each of them suppos'd in their own behalf , that whosoever was of theirs , he was the first of the World , Contra Apionem , lib. 1. Now however Iosephus boasts so much of the Antiquity of his Countrymen the Iews , yet he himself confesses , That he nevertheless durst not presume to compare the Nation of the Iews , with the Antiquity of the most ancient and infallible Writings of the Egyptians , Chaldees and Phaenicians , who dwell in such Countries as are not subject to the Corruption of Air ; and have carefully provided , that whatsoever has been done by them , should not sleep in obscurity , but be kept in memory , in the publick Writings of the most learned Men. Contra Appionem , lib. 1. Which is as if he had said , Forasmuch as no other Nations but the Aegyptians , Phaenicians and Chaldees , have certain Records of their Original , therefore will I pretend my own Nation of the Iews to be ancienter than them , who cannot disprove me ; but be●ause the Egyptians , Phaenicians and Chaldees have more ancient Records of their Country in being , to disprove me , therefore to prevent being confuted , I think it more convenient to yield to them in Antiquity . And this is the secret meaning of what Iosephus says . I have observ'd that no Prophets ever ●oretold the End of the World should happen till many years after their own deaths , being thereby sure not to live to see themselves proved Lyars — Cur mundi finem propriorem non facis ? ut ne Ante Obitum mendax arguerere ? sapis . Owen upon Napier . For they who prophesie of the World's destruction , are upon sure grounds , viz. that till it comes to pass , it may be expected . As Nature cannot create , by making something out of Nothing ; so neither can it Annihilate , by turning Something into N●thing : whence it consequently follows , As there is No Access , so there is no Dimin●tion in the Universe , no more than in the Alphabet , by the infinite Combination and Transposition of Letters , or in the Wax by the alteration of the Seal stamp'd upon it . Now as for the Forms of natural Bodies , no sooner doth any one abandon the Matter it inform'd , but another steps instantly into the place thereof ; no sooner hath one acted his part and is retired , but another comes presently forth upon the Stage , tho' it may be in a different shape , and so act a different part : So that no Portion of the Matter is , or at any Time can be altogether void and empty , but like Vertumnus or Proteus , it turns it self into a thousand shapes , and is always supply'd and furnish'd with one Form or another , there being in Nature Nothing but Circulation : Ne Res ad Nihilum redigantur protinus omnes . Lucret. lib. 2. And to this purpose divers of the Poets speak — Nec sic interimit mors res , ut materia Corpora con●iciat , sed caetum dissipat ollis : Indè aliis aliud conjugit & efficit , omnès Res ut convertant formas , mutentque colores , Et capiant Sensus , & puncto Tempore reddant : Vt noscas referre eadem primordia rerum . Lucret. lib. 2. — Mutantur in aevum Singula , & inceptum alternat natura tenorem , Quodque dies antiqua tulit , post auferet ipsa . Pontan . Metamorph. cap. 48. Nec species sua cuique manet : rerumque Novatrix Ex aliis alias reparat Natura figuras . Nec perit in tanto quidquam ( mihi credite ) mund● , Sed variat faciemque novat : Nascique vocatur Incipere esse aliud , quàm quod fuit anté : morique Desinere illud idem : cum sint huc forsitan illa , Haec Translata illuc , summâ tamen omnia constant . Ovid. Metam . 15. Also Philo in his Book of the World 's Incorruptibility , alledgeth to this purpose the Verses of a Greek Tragick Poet , and I think of Euripïdes , which the Translator renders thus — — Genitum Nihil emoritur . Sed Transpositum ultro Citroque For mam priorem alterat . Casaubon likewise in his first Exercitation against Baronius , sheweth from the testimony of Hippocrates , Appolonius , Seneca , Antoninue the Emperor , and others . Nihil in rebus Creatis perire , sed mutari duntaxat . But to confirm what Ocellus saith , we find something like it in the Scriptures , for Solomon speaks much to the same purpose , Eccles. 1.4 . One Generation passeth away , and another Generation cometh , but the Earth abideth for ever . Now as Geographers use to place Seas upon that part of the Globe which they know not ; so Chronologers , who are much of the same humour , do generally blot out out past Ages , which are unknown to them ; as the one drown those Countries they cannot describe ; so do the other with their cruel Pens destroy those times , whereof they have no account . The Grecians made three Divisions of Time ; the unknown times : the Heroick or fabulous Times : and the Historical times , or such as they knew to have been true . The unknown Times were those with them , which past from the Beginning of things to the Flood ; which Time , whether it had a Beginning , by Computation can never certainly be comprehended , as Censorinus from Varro affirms . The fabulous and Heroick times were those that intervened betwixt the Flood and the first Olympiad : buried likewise in obscurity ; nor is it certainly known how long Inachus was from Ogyges , or Codrus from Inachus . Lastly , the Historical and known part of Time is computed from the first Olympiad , and treasur'd up by the Greek Historians . That the Aegyptians and Phenecians had a constant Record of things past , is confess'd by the very Greeks themselves ; who but lately learn'd the use of Letters from Cadmus the Phaenician : for which reason it has been doubted , whether the Greeks had any use of Letters in time of the Trojan Expedition ; as we may find in Iosephus against Appion : That the Phaenicians had the use of Letters long before Moses , and spake the same Language as the the Hebrews did , is clearly proved by Samuel Petit in his Mescellanea , as well as by the Learned Bochart in his Phaleg . For although we know of no Writer at this time extant more ancient than Moses ( unless it be Ocellus ) yet few will deny but that there were Writers before him , out of whom he collected much of his own History ; wherefore says Dr. Brown , I believe , besides Zoroaster , there were divers others that wrote before Moses . Upon which his Annotator quotes a passage out of Apuleius ( in Apol. ) in these words : Si quod libet modicum emolumentum probaveritis , ego ille - sim Carinondas , vel Damigeron , vel is Moses , vel Iannes , vel Appollonius , vel ipse Dardanus , vel quicunque alius post Zoroastrem & Hostanem inter Magos celebratus est — Diodorus Sciculus was not only famed for his great Learning but by reading , enquiring , and travelling throughout Europe , Asia and Africa , for the space of forty years , had furnish'd his Library with many ancient and exquisite Volumes . Now he speaking of the Chaldeans , relates , that they thought very long ago , that the World according to its own Nature , was eternal , having no beginning , nor that it should have any Corruption , in order to an end , and that mankind was from Eternity , without any beginning of their Ge●eration : that the Stars were eternal : and by long observation of those eternal Stars , as also an acute knowledge of each of their particular motions , they foretold many future Events . You will hardly ( says he ) believe the Number of years that the Colledge of Chaldeans affirm'd they had spent in Contemplation of the Vniverse ; for before the Expedition of Alexander into Asia , they reckon'd four hundred and seventy thousand years , from the time they began to observe the Stars . Likewise Cicero ( who was cotemporary with Diodorus , ) mentions the very same account of Time and Number of years . Critias , in Plato's Dialogue call'd Timaeus , tells us , how an ancient Egyptian Priest laugh'd at old Solon for boasting of the Primitive acts of the Athenians , as of Phoroneus and Niobe before the Flood , as also of Deucalion and Pyrrha after the Flood ; whereas the Priest told Solon , there had formerly been many more Floods : that he was ignorant even of the most famous of his Ancestors : that he had no knowledge of another Athens , the first and most ancient which stood before the Flood , and was destroyed by it : that he never heard of the glorious Enterprizes which those first Athenians had perform'd ten thousand years before the Flood ; at which time an innumerable Company of fierce Warriors had invaded Egypt and Greece , and all that was against Hercules Pillars : against whom , the only Valor of the Citizens of old Athens was then shewn , above all other Nations . Now whether the Priest did this to banter poor Solon , I shall not determine ; but the same History is cited likewise in Arnobius's Treatise against the Gentiles , where he uses these words — We were the Cause ( says he ) that Ten thousand Years ago a great Army of Men came from the Atlantick Islands , as Plato relates , and destroy'd a great many Cities . — Scaliger ( in his Book de Em●nd . Temp. ) says , That the Chineses reckon'd the World to have been Eight hundred eightscore thousand and seventy three Years old , Anno Domini 1594. But I shall tire you no more with this Subject , which as it does to me , so undoubtedly it will to you , and ought to do the same to every good Christian , appear a meer Paradox , tho' of as great Antiquity as any thing I ever yet met with in prophane Story . However , notwithstanding it does not edifie , yet if it may in any kind serve to entertain and divert you , 't is all that is aim'd at by , SIR , Your most faithful Friend and Servant , BLOUNT . FINIS . Notes, typically marginal, from the original text Notes for div A28444-e12210 Not to pass as Pyrrho is reported along without any regard to the mischance of his Friend Anaxarchus , that was faln into a Ditch , tho he that cou'd defend such sordid incompassion deserv'd , to be so left . A foolish man behind a friends back shall side with his enemy , not remembring that of Horace , Absentem qui rodit amicum . qui non defendit , &c. * As Xenophon to Xantippe , and the Children of Socrates , who receiv'd no other benefit than his Learning from Socrates , and yet expresses himself in his Epistle to Xantippe that he takes care only to thrive in the world for the sake of maintaining her , and the Sons of his old Master Socrates . 
A52412	----	An account of reason & faith in relation to the mysteries of Christianity / by John Norris. Norris, John, 1657-1711. 1697 Approx. 379 KB of XML-encoded text transcribed from 185 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52412 Wing N1243 ESTC R17698 11863318 ocm 11863318 50055 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52412) Transcribed from: (Early English Books Online ; image set 50055) Images scanned from microfilm: (Early English books, 1641-1700 ; 503:6) An account of reason & faith in relation to the mysteries of Christianity / by John Norris. Norris, John, 1657-1711. [14], 346, [1] p. Printed for S. Manship ..., London : 1697. First edition. Written in reply to John Toland's Christianity not mysterious. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Toland, John, 1670-1722. -- Christianity not mysterious. Deism -- Controversial literature. Christianity -- Philosophy. Faith and reason. 2002-06 TCP Assigned for keying and markup 2002-08 Aptara Keyed and coded from ProQuest page images 2002-09 Judith Siefring Sampled and proofread 2002-09 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion AN ACCOUNT OF Reason & Faith : In RELATION to the MYSTERIES OF CHRISTIANITY . By JOHN NORRIS , M. A. Rector of Bemerton near Sarum . Holding Faith , and a good Conscience ; which some having put away , Concerning Faith have made Ship-wrack . 1 Tim. 1. 19. LONDON , Printed for S. Manship , at the Ship near the Royal Exchange in Cornhil , 1697. To the Right Honourable Henry Lord of Colerane . My Lord , YOur Lordships Learning and Knowledge in Matters of Religion , and Sincerity in the Belief and Profession of its Sacred Articles are both so well known , that I cannot be supposed to Present this Book to your Lordship with a Design to instruct you in the Former , or to Settle and Confirm you in the Latter . There are indeed but too many in the World to whom it may be necessary upon those Accounts , but all that I intend in reference to your Lordship by it is only to express my Reverence and Respect for your great Worth and Goodness , and my grateful Acknowledgments for that particular Share and Interest I have had in your Favours . Which give me further Occasion to hope that you will be as kind to the Book a● you have been to the Author , and that as you were pleas'd to incourage the Undertaking , so you will now favour the Performance , which with all deference and Submission is humbly presented to your Lordship by My Lord , Your Lordships most Obliged and very humble Servant , J. Norris . THE PREFACE . COntroversies of Religion , and particularly this , have been managed of late with that Intemperance of Passion and Indecency of , Language , after such a Rude Bear-Garden way , so much more like Duelling or Prizing than Disputing , that the more good Natured and better Bred part of the World are grown almost Sick of them and Prejudic'd against them , not being able to see Men Cut and Slash and draw Blood from one another after such an inhuman manner only to vent their own Spleen , and make diversion for the Savage and brutalized Rabble , without some troublesom resentments of Pity and Displacency . And truly 't is hard for a Man to read some certain things of this Character without being disturb'd , and growing out of humour upon 't , and being even out of Conceit with Mankind , such an Idea do they raise of the Malignity of Human Nature , and so do they ruffle an● Chagrine the Mind of the Reader : From which impressions he will hardly recover himself till he meets with some Book or other of a Contrary Spirit ( whereof the Bishop of London-Derry's Excellent Discourse of the Inventions of Men in the Worship of God is a very eminent Instance ) which may serve to recompose the One , and give him a better Opinion of the Other . I have endeavour'd in the Management of the present Argument to use such Christian Temper and Moderation as becomes the Search of Truth , and may argue a Mind Concern'd only for the finding it . For of all the ill-sorted things in Nature I think it the most improper and disagreeable , to reason in a Passion , especially when 't is in defence of that Religion which neither needs at nor allows it . And therefore laying aside all Anger and Disaffection ( which even for the advantage of well reasoning ought to be laid aside ) I have set my Self to observe the Laws of Decency as well as those of good Discourse , to Consider things as they really are in their own Natures , to represent them as I find them with all Calmness and Sedateness , to regard nothing but the pure Merits of the Cause , and to treat that Party of Men I write against with that Candour and Respect as may the better dispose them to lend Attention to my Arguments , Considering it as one of the Principal Rules of the Art of Perswasion to gain upon the Affections of Men in order to the Conviction of their Iudgments . And I do not know that I am guilty of any incivility towards the Men I deal with , unless it be that of Contradicting them . Wherein as they are even with me , so I hope they will not be less so in the other part , but will treat me with the like return of Civility and good Temper , in Case they shall think fit to make any . The Occasion of this undertaking was a Certain late Book call'd Christianity Not Mysterious , one of the most Bold , daring and irreverent pieces of Defiance to the Mysteries of the Christian Religion that even this Licentious Age has produced , and which has been supposed to have done great Battery and Execution upon them , and to be indeed a very shrewd and notable Performance even by people of competent Sense and Learning , not excluding the Author himself who to shew his good Opinion both of his Cause and of his Management of it , has since publish'd a Second Edition of his Book , with inlargements , and with his Name . To which I thought once to have return'd a direct and Formal Answer by way of Solution of his Objections , till upon further Consideration I judg'd it better to give an Absolute Account of the Positive Side of the Question ; and after having laid such grounds in it as might be made use of for the Confutation of his Book , to make a short Application of them in a few Strictures upon it at the End of Mine . But after I had laid those Grounds in the Absolute part , I found the Application of them was so easie to the Author's Objections , that they might as well be made by my Reader , who might with such readiness out of the Principles here establish'd form an Answer to all that deserves one in that Book , that I thought there was no need of inlarging the Bulk of mine upon that account . Which accordingly tho' I do not call by the Name of an Answer to Christianity Not Mysterious , I cannot but reckon to have all the Substance ( though not the Formality ) of a Reply to that Treatise , it being much the same thing in effect either to unlock a door for a Man , or to put into his hands a Key that will. I write neither for Favour nor for Preferment , but only to serve the Cause of Christianity ( for so I call that of its Mysteries ) and the interest of that Church which is so great a Friend to it and Maintainer of it according to its purest and most Primitive State of Apostolical and Evangelic Perfection . Of whose Communion 't is my Happiness to be a Member , my Glory to be a Priest , and that I had better Abilities to do her Service , my highest Ambition . However such as they are I humbly devote and imploy them to that purpose , as I do this and all other my Labours . I hope what I have written may do some Service to the Cause whose Defence it Undertakes , and if it does , I shall not much regard the resentments of any Designing or not so well affected Persons , Great or Little , whose displeasure it may provoke , tho' I have taken all due Care not to give any body any reasonable Offence . And so I Commit the following Papers to the attentive Perusal of the Candid and Considerate Reader , and to the Blessing of God. THE CONTENTS . Chapter I. OF Reason . Page 18. Chapter II. Of Faith. p. 53. Chapter III. The Distinction of things Contrary to Reason , and above Reason , Consider'd . p. 100. Chapter IV. That Human Reason is not the Measure of Truth . p. 137. Chapter V. That therefore a things being Incomprehensible by Reason , is of it self no Concluding Argument of its not being true . p. 230. Chapter VI. That if the Incomprehensibility of a thing were an Argument of its not being True , Human Reason would then be the Measure of Truth . p. 243. Chapter VII . That therefore the Incomprehensibility of a thing is no just Objection against the Belief of it . With an Account of the Cartesian Maxim , that we are to Assent only to what is Clear and Evident . p. 251. Chapter VIII . Wherein is shewn what is the true Vse of Reason in Believing . p. 282. Chapter IX . An Application of the foregoing Considerations to the Mysteries of Christianity . p. 294. Chapter X. The Conclusion of the Whole , with an Address to the Socinians . p. 307. Post-script . p. 339. The Introduction . 1. AMong the various Conjectures Men of a Prophetic Spirit have fall'n into Concerning the last events , we have had * this Opinion not long since advanc'd for one , that as God formerly by rejecting the Iews made way for the Gentiles , so in the latter days he will in like manner by rejecting the Gentiles make way for the Iews to enter into the Christian Church . That the state of Christianity being become intirely Corrupt , and all over Anti-christianiz'd , the First of those Viols of the Divine Wrath that are to exterminate the Wicked , and usher in the Terrours of the Great Day , shall fall upon the Christian World , that Christendom shall be utterly dissolv'd , broken in pieces , and destroy'd , and that the Iews shall be replaced and re●establish'd upon its Ruins . And , to render it Worthy of so Sore a Calamity , that the generality of its Professors shall not only greatly depart from the Primitive Power of the Evangelic Spirit , by Apostatizing from the Purity and Perfection of both Christian Faith and Life ( which we have already seen come to pass ) but shall even lay down their Holy Profession , renounce their very Faith and Religion , and turn Infidels . Upon the latter part of which Opinion those Words of our Saviour seem to cast a very suspicious Aspect , VVhen the Son of Man cometh , shall be find Faith upon the Earth ? As upon the Former do also those words of St. Paul , Thou wilt say then , The Branches were broken off , that I might be graffed in . VVell ; because of unbelief they were broken off , and thou standest by Faith. Be not high-minded , but fear . For if God spared not the Natural Branches , take heed lest he also spare not thee . Behold therefore the Goodness and Severity of God : On them which fell , Severity ; but towards thee , Goodness , if thou continue in his Goodness . Otherwise thou also shalt be cut off : that is , as a dead , wither'd and unfruitful Branch , as were the Iews for the same Reason before , and as our Saviour tells us every unfruitful Branch shall be . 2. And truly if one were to judge of these Mens Opinion by the present face and state of things , one would be inclined to think it true , and that they had the right Key of Prophecy in their hands . For sure by all Signs and Appearances , the Course of the World seems to drive this way ; and if there be such a Fatal Revolution to come , no doubt but that we are with large steps hastening to it . For how are the Vitals of Religion continually struck at , the Foundations of it unsettled and undermined , its venerable Articles disputed and ridiculed , and by what a slender thread does Christianity hang ! The great Complaint for a long while has been of the Decay of Christian Piety , and the Universal Corruption of Manners . But now our Religion is corrupted as well as our Manners , and we every day make shipwrack of our Faith as well as of a good Conscience . So that we have now fill'd our measure , and are every way ripe for Destruction . Some deny all Reveal'd Religion , and consequently the Christian ; others allowing the Divinity of the Religion deny that of its Author , together with the Doctrines of the Trinity , Incarnation and Satisfaction ; others again owning his Divinity deny the necessity of Believing it ; others again granting that , and the other Points , deny the necessity of his Satisfaction , which is not only resolv'd into mere Prudential Reasons ( as formerly ) instead of being grounded upon the Essential Order and Iustice of God , but is brought down so low of late as to be made an Accommodation and Condescension to , and a gracious Compliance with the common Weaknesses and Prejudices of Mankind . Thus is the Christian Religion so mangled and dismember'd by some , and so odly and insidiously represented by others , that between them both the general Faith of the thing is indanger'd , and a ready way prepared to Scepticism and Infidelity . 3. Not that I think it ought to be any just matter of Scandal to any considering Christians , or Prejudice to their Holy Religion to see so many Corruptions of it , and Apostacies and Revoltings from it ; since this is no more than what the Holy Spirit of God has often forewarn'd us shall come to pass in the latter days ; wherein we are expresly told , that perillous times shall come , and that Men shall resist the Truth , be proud and high-minded , of corrupt minds , and reprobate concerning the Faith. And moreover that they shall privily bring in damnable Heresies , even denying the Lord that bought them . This therefore I say ought in reason to be no matter of scandal to any Christians . And so neither ought the poor , humble , suffering condition of Jesus Christ to have been any to the Iews , since this also was plainly foretold of the Messias , and made a notable part of his Character . And yet we find that the Cross of Christ was a stumbling-block to the Iews , and so no doubt are the present sufferings , I may say Crucifixion , of his Religion to many Christians ; the generality of which measure the certainty of their Faith by the firmness and constancy of its Professors , and are apt more to stagger and take offence at the untoward appearance of any Event , than to be confirm'd in their belief from its agreement with Antient Prophecies . 4. In the mean time what do those without think of us ! Particularly the Heathens , among whom no doubt there are some that neither want Intelligence nor Curiosity to acquaint themselves with the present state of Christendom . What a confirmation must it be to these Men in their Infidelity , to see Christians grow weary of their own Religion , and willing to part with those great and weighty Articles of it for which the holy Martyrs shed their Blood , and which could not be extorted from them by all the might and power of their cruel Emperours . Can it be expected that these Men should embrace a Religion which they see thus continually deserted by its own Disciples ! Or rather instead of converting themselves to Christianity will they not look every day when the Christians shall come over to them ! For truly this seems to be the state of the Christian World at this time . We are posting as fast as we can into Heathenism , and stand even upon the brink of Infidelity . The great Articles of our Religion are giving up every day , and when Men have parted with these , we are very much beholden to them if they retain any of the rest , there being nothing in Christianity considerable enough , when the great Mysteries of the Trinity , Incarnation &c. are taken away , to make it appear an Institution worthy of God , or to challenge the Assent of any thinking and considering● Man But why do I talk of running into Heathenism ? I am afraid we are tending further . For as from a Socinian 't is easie to commence a Deist ; so he that is once a Deist is in a hopeful way to be an Atheist whenever he please . 5. I do not speak these things out of a Spirit of Peevishness and Dissatisfaction , as some who being full of a Querulous Splenetick Humour , and knowing not how better to dispose of it to their ease , give it vent upon the Times , of which they are always complaining right or wring . No , the deplorable and dangerous state of Christianity , and the too visible growth of Socinianism and Deism among us extort these Reflections from me , and have given me many a troublesome and uneasie Thought in my private Retirements . For my Satisfaction under which , my best Salvo has been to consider that God governs the World , and that Jesus Christ , who is the Head of his Church , will preserve it from all the Powers of Earth , and even from the Gates of Hell. And that tho' now he seems to be asleep in this Sacred Vessel while the Tempest rages , and the Waves beat against it , and almost cover it , yet 't is to be hoped he will awake , and rebuke the Winds and the Sea , and make all calm and quiet again . However in the mean time 't is fit the Mariners should work , and neglect the use of no means that are necessary to the safety of their Ship ; some by Writing , others by private Discourse , and all by Prayers and a good Life . 6. But now whereas all Rational Method of Cure is founded upon the knowledge of the Cause of the Distemper , he that would contribute any thing to the stopping this Contagion of Religious Scepticism , that now reigns among us , ought in the first place to consider the Reason of it , what it is that makes Men so disposed to waver in their Religion , and so ready to part with the great Articles and Mysteries of it . Now to this purpose I call to mind a very considerable Observation of Descartes concerning Atheism , which I take to be equally applicable to Infidelity , particularly to this of the Mysteries of the Christian Faith : The Observation is this , That those things which are commonly alledged by Atheists to impugne the Existence of God , do all turn upon this , that either we attribute some Humane Affection to God , or else arrogate so great force and penetration to our own minds as to go about to comprehend and determine what God can , and ought to do . So that if we would but carry about us this Thought , that our Minds are to be consider'd as Finite , but God as Incomprehensible and Infinite , there would be no further difficulty in and of their Objections . Thus that very Acute and Judicious Person concerning the Grounds of Atheism . And in like manner I think it may be said of Infidelity as to the Mysteries of Christianity , That the great Reason why so many that call themselves Christians do so obstinately cavil at them and dispute them , is , that either they think too meanly of God , or too highly of themselves ; that either they ascribe something Humane to his Nature , or something Divine to their own ; that either they set too narrow limits to the Divine Power and Greatness , or carry out too far those of their own understandings ; in one word , that either they Humani●e God , or Deify themselves and their own Rational Abilities . 7. And they confess in effect as much themselves . For the Reason that these Men commonly give out and pretend for their not allowing the Mysteries of the Christian Religion any room in their Creed , is , that they are above the reach of their Understandings . They cannot comprehend them , or conceive how they can be , and therefore will not believe them ; having fix'd it as a Law in the general to believe nothing but what they can comprehend . But now where does the Ground of this Consequence rest at last , or upon what Principle does it ultimately depend ? How comes the Incomprehensibility of a Point of Faith to be a presumption against it ; why is its being above their Reason in Argument that it is not true ? Why I say , but only because in the first place they attribute so much to their Reason ( at least by a Confuse Sentiment ) as to presume it to be the Measure and Standard of all Truth , and that nothing that is True can really be above it . Here I say the stress of the matter will rest at last . For should the Argument of these Men be reduced to a Syllogistical Form , it must necessarily proceed thus , Whatever is above our Reason is not to be believ'd as true ; But the Reputed Mysteries of Christianity are above our Reason : Therefore the Reputed Mysteries of Christianity are not to be believ'd as true . Now the only contestable Proposition in this Syllogism is the Major , which can be prov'd by no other Principle than this , That our Reason is the Measure of all Truth , and whose Proof must be in this Form , Whatever is above the Measure of all Truth is not to be believ'd as true ; But our Reason is the Measure of all Truth : Therefore whatever is above our Reason is not to be believ'd as true . By this Analysis of their Argument into its Principle it is plain , that this their Reason of disbelieving the Mysteries of the Christian Religion , viz. Because they are above their Reason , does at last resolve into this , That their Reason is the Measure of all Truth , and that they can comprehend all things . For otherwise how should their not being able to comprehend a thing , be an Argument that it is not true ? This I presume is a Principle our Adversaries would be loth to own , and indeed with good Reason , it being the most extravagantly absurd and self-arrowgating one that can possibly enter the Thought , or proceed from the Mouth of a Man. And accordinly I do not know any Socinian that had the immodesty in terms openly to assert it . But this is what they must come to if they will speak out , and what in the mean time they do vertually and implicitly say . So then their procedure in short seems to be this , They first set their Reason above all things , and then will believe nothing that is above their Reason . And if this be not in an unreasonable measure to exalt that Faculty , to carry it beyond its due bounds , nay to set it no bounds at all , but strictly to make it Infinite , and so to ascribe to it no less than a Divine Perfection , I must profess my despair ever to know what is . 8. To be the adequate Measure of all Truth , so as to have no one Truth above the comprehension of it , is as much as can be said of the Reason and Understanding of God himself . His Infinite Understanding is indeed truly and necessarily so , and whatever is above his Reason is for that very reason most certainly not true . Because he essentially comprehending all that truly is , it must necessarily follow that whatever he does not comprehend must be nothing . But to say the same of the Reason of a Man , or of the Intelligence of the most illuminated Angel , would be to confound all distinction between Finite and Infinite , God and Creature , and to advance the most absurd , and withal the most impious and blaspemous Proposition imaginable . And yet this is the general Principle upon which the Body of Socinianism turns , and by which it would be most directly and most compendiously confuted . 9. I shall therefore take hold of it by this handle : And since that which is a Principle one way , as we argue forwards from the Cause to the Effect , may be considered as a Consequence another way , as we argue backwards from the Effect to the Cause ; and since there are these two general ways of Reasoning , I shall therefore proceed both these wayes in the management of the present Argument , which accordingly shall turn chiefly upon this double Hinge . First , I shall overturn their Principle ( I call it theirs , because 't is what they must at last necessarily come to ) by shewing that Humane Reason is not the measure of Truth , or that there may be some things True which are above the comprehension of Humane Reason , and that therefore a things being above Reason is no concluding Argument of its not being True. Secondly , I shall argue ab Absurdo , by shewing that if a things being above Reason were an Argument of its not being True , then it will follow that Humane Reason is the Measure of all Truth , which if I bring them to , I shall think them reduced to a sufficient Absurdity . These I intend as the two great Pillars of this Work , which like the sides of an Arch will strengthen and bear up one another , that which is liable to exception in the former part being made out in the latter , and that which is liable to exception in the latter being made out in the former . For if it be questioned in the First Part whether this be indeed their Principle , That Humane Reason is the Measure of all Truth , that will appear in the Second , wherein it will be shewn to follow from their supposition . And if it be question'd in the Second Part , whether this their Principle be absurd , and so whether they are reduced to an Absurdity , that will appear in the First , wherein this Principle is shewn to be False . 10. And when by this Method I have shewn in general both a Priori and a Posteriori , that a things being above Humane Reason is of it self no sufficient Argument of its not being true , I shall then make application of all to the Mysteries of the Christian Religion , which I shall shew may be true notwithstanding their being above Humane Reason , and so that their being above it is no just ground to conclude them False , and that therefore they ought to be believed notwithstanding their being above our Reason , which in this case ought to be no prejudice to our Faith , supposing them otherwise sufficiently revealed . Which whether they are or no I shall not discuss , my design at present not being to enter into the detail of the Controversie , to prove the particular Mysteries of the Christian Faith , such as the Trinity , Incarnation , or the like , but only to lay a general ground and foundation for the belief of those Articles , and to destroy that upon which the Body of Socinianism stands . The Great and General Principle of which I take to be , That nothing is to be believ'd as reveal'd by God , that is above the comprehension of Humane Reason ; or , That a Man is to believe nothing but what he can comprehend . Which Principle I hope by the help of God , with the utmost Evidence and Demonstration to overthrow . And because in order to this I must first give a direct and profess'd Account of Reason and Faith , besides what will be said Incidentally and Occasionally of them in the Course of the Treatise , whose main design is so to adjust and accommodate the Natures and Properties of these two things together , as to shew the Reasonableness of believing the Mysteries of the Christian Religion ; thereupon it is that I intitle the whole , An Account of Reason and Faith , in relation to the Mysteries of Christianity . This is the Gross of what I design , the Particulars of which will be more distinctly laid down and accounted for in the following Chapters . CHAP. I. Of Reason . 1. AMbiguity of Words being one great occasion of Confusion of Thoughts ; whoever will Discourse clearly and distinctly of any Subject , must in the first place fix and settle the signification of his Terms , in case they are Ambiguous ; that is , if one and the same Term be applyed to different Ideas . In this case , Definition of the Name is to go before the Definition of the Thing ; between which two I conceive the difference to be this , That in a Nominal Definition the word is only determin'd to such a certain Idea , whereas in a Real one , the Idea it self is opened and explained by some other Ideas that are supposed to be contain'd and involv'd in it . Upon which account it is that Nominal Definitions are Arbitrary , and therefore incontestable , and therefore may be used as Principles in Discourse , as they are in Geometry ; whereas Real Definitions are not Arbitrary , but must be conform'd to the Nature of things , and so are not to be taken for Principles , whose Truth is to be supposed , but for disputable Propositions , whose Truth is to be proved . 2. Reason therefore being an ambiguous word , and of various acceptation , before I proceed to give an account of the Nature of the thing it will be necessary that I define the Name ; which will also be the better defined , if it be first distinguisht . Now all Distinction being a sort of Division , in which , according to the Rules of Logick , the Distribution ought to be into the most general , and most immediate Members , I shall accordingly distinguish of the several meanings of this word , Reason , by the same measure as I would divide any whole into its parts . 3. I consider therefore that the most general distribution of Reason is into that of the Object and that of the Subject ; or , to word it more Intelligibly , though perhaps not altogether so Scholastically , into that of the Thing , and that of the Understanding . Reason objective , or of the Thing , is again very various : Sometimes it is taken for Truth , and that both for Truth of the Thing , namely the Essential relations that are between Ideas , and for Truth of the Proposition which is its conformity to those Ideal Relations . Thus it is taken the first way for the Ideal Relations themselves , when we inquire whether the Reasons of Good and Evil are ab Eterno , meaning by Reasons the Essential Relations or Differences . Thus again it is taken the second way , for the agreement or conformity of a Proposition with those Essential Relations ; as when we say , This is Sense and Reason ; meaning that the Proposition is true , and conformable to the Nature of things . Sometimes again it is taken for the Medium , Argument , or Principle whereby as Truth is proved ; as when we say , Do you prove this by Reason or by Authority ? Sometimes again for the Rules and Measures of Reasoning ; as suppose I should say , That Reason is the ●ittest Study for a Rational Creature , I should be supposed to mean those Rules and Measures whereby we ought to reason , and so to intend a commendation of Logick . Sometimes again it is taken for Moderation ; as when we say , There is Reason in all things . Sometimes for Right , Equity or Justice ; the observation of which is commonly call'd . Doing a Man Reason . It is also taken for the End or Motive of an Action ; as when we say , For what Reason do you this or that ; in which sense it is used by the Poet ; — stat pro Ratione voluntas . 4. Come we now to the Consideration of Reason , as 't is taken subjectively , the other general part of its distinction , in which also there is some variety of Acceptation . For it is sometimes taken for the Act , sometimes for the Habit , and sometimes for the Natural Power or Faculty of Reasoning . For the Act ; as when we say of a Man asleep , that he is deprived of his Reason . For the Habit ; as when we say of a Man , that he has lost his Reason , when his Intellectuals are mightily disorder'd and impair'd by a Disease . For the Natural Power or Faculty of Reasoning ; as when we say ▪ That Man is a Creature indued with Reason . Which being a Proposition of Universal Truth , and that proceeds of Man as Man , must necessarily be verified of every Man , and consequently must not be meant of the Act or Habit of Reason , ( for these are not at all times in every Man ) but of the Natural Power or Faculty of it , which is not lyable to be suspended as the Act , nor lost as the Habit , but is Essential to the Nature of Man , that which constitutes him what he is , and distinguishes him from other Creatures , and consequently is inseparable from him , whether asleep or awake , whether sick or well . 5. Reason thus consider'd as it stands for a Power or Faculty in Human Nature , may be taken again either largely or strictly . Largely , for the Power of Thinking or Perception in general , whereby a Man is capable of knowing or understanding any Truth , let it be by what means , or in what order or method soever . Strictly , for the same Power proceeding after a certain special manner , and according to a peculiar order and method , namely , from the knowledge of one thing to that of another , or to the knowledge of what is , as yet , obscure and unknown , by the knowledge of what is more clear and better known ; concerning which a fuller account by and by . 6. After having thus distinguisht , with what exactness of order I could , the several Acceptations of the word Reason , I shall in the next place define in which of these Senses I now use it . By Reason then in this place , I intend not Reason of the Object , but that of the Subject ; and that not as to the Act or Habit , but as to the Natural Power or Faculty of Reasoning . And that again not as it is taken strictly , as it uses a certain particular process in its operation , but as it is taken more at large for the power of perceiving or knowing in general . According to which Sense Reason is here the same with Vnderstanding . And so it is often used ; as when we say , The Reason of a Man teaches him this or that ; meaning his Understanding at large , or the general Power whereby he understands . For if Science , which strictly taken is that particular kind of Knowledge which is acquired by Demonstration , be yet often used more largely for Knowledge in general , why may not Reason , the great Principle and Faculty of Science , which strictly taken signifies a Power of Knowing by such a certain way and in such a certain manner of proceeding , be taken as well in a greater latitude , for the Power of Knowing or Understanding in general ? 7. And the Nature of the Subject and Question now under Consideration requires that it should be thus used here . For when 't is inquired whether there be any thing in Religion above Reason , the meaning certainly can be no other than whether there be any thing which surpasses the Power and Capacity of a Mans Understanding to comprehend or account for ? And he that says there is nothing in Religion above Reason , is supposed to mean , that there is nothing in it beyond the comprehension of a Mans Natural Understanding , nothing but what he can profound and fathom . And so also he that says , that there are Mysteries in Christianity , or things above our Reason , must be presumed to mean , that there are Reveal'd Truths that so far exceed the measure of our Intellectual Faculties and are of a size so disproportionate to our Minds , that with all the force and penetration of Spirit , and the utmost application of Thought , we cannot possibly comprehend them , be our method of proceeding what it will. I do not intend by this to state the Question ( which shall be done more fully in its due place ) but only to give an account of one of its Terms , and to shew that by Reason I both do and should here mean , A Mans Natural Power of Knowing or Understanding in general . In which use of the word , 't is no 〈◊〉 Authority to me that the Excellent and most Accurate Author of L' Art de Penser , defines Log●ck to be an Art of well conducting ones Reason in the knowledge of things : Where by Reason 't is plain he must mean the same as Vnderstanding , 8. What this Power or Principle of Understanding is in its self , or in its own Nature and Essence , I do not pretend to know , as not having any clear Idea of my own Soul , and indeed as not knowing my self at all by Idea , but only by a confuse Sentiment of internal Consciousness . And therefore I shall not go about to examine what it is . For the same reason also I shall not set my self to consider whether the Understanding be any Power or Faculty really distinct from the Soul , or only the Soul it self acting after a certain manner , this being almost as obscure as the other ; and I care not to employ either my own Thoughts , or my Readers , upon things whereof I have not any clear Conception . All that I shall therefore further treat of concerning the Understanding ( for so I now call our Reason ) shall be with respect to its Operations , by which the Nature of it is best known , and whereof we are not only Conscious by way of Sentiment , but have also , or at least by self-reflexion may have , some Notion and Conception by way of Idea . 9. Now these are ordinarily supposed to be three , Apprehension , Iudgment and Discourse : By Apprehension , meaning the simple view or perception of a thing ; by Iudgment , the joining or separating of Ideas by Affirmation or Negation ; by Discourse , the collecting of one thing from another . And upon this threefold ground our Systems of Logick have for a great while proceeded with great Agreement . But as Authentick as Time and Consent have made this Division , I cannot think it right , when I compare it with what by self-reflexion I find to pass within my own Mind . For supposing it were true as to the matter of it ; that is , I mean , that Judgment and Discourse did really belong to the Understanding ( which yet the Philosophers of the Carcesian way will by no means allow ) yet the Form of it must needs be very unartificial and inaccurate . For Truth being the general Object of the Understanding , and there being nothing in Truth but Ideas and the Relation that is between them , 't is impossible there should be any more operations of the Understanding than Perception and Iudgment ; Perception as to the Ideas themselves , and Judgment as to their Relation . Which Judgment 't is true may be either Immediate or Mediate ; Immediate when the Relations of Ideas are judg'd of by the very Ideas themselves , or Mediate when they are judg'd of by the help and means of some other Idea , but then all this is but Judgment still , though in two different ways , the difference between them being the same as between judging of a thing under the Formality of a Proposition , and judging of the same thing under the Formality of a Conclusion . These indeed are different ways of judging , but still they are both but Judgments , and one as much as the other . So that in reality that which these Men call Discourse is but a species of Iudgment ; and if for that reason they will consider it as distinct from Judgment and make it a third Operation , they might as well have put in the other species too ( Judgment immediate ) and so made a fourth . But then this is against the great Fundamental Law of Division which requires that one of the Members ought not to be so included in the other , as that the other may be affirm'd of it . Which is plainly the Case here , this being such a kind of Division , as if one should divide a Living Creature into a Plant , an Animal and a Man , and that because Discourse is as much a Species of Judgment as Man is of Animal . And herein ( though the matter be so clear that I need it not ) yet I happen to have the Authority of a considerable Philosopher on my side , Monsieur Derodon , who in these few words expresses his Sense full and home to this purpose ; The third Operation of the Mind , says he , is commonly call'd Discourse , but is properly the Iudgment of the Consequent , as inferr'd from the Iudgment of the Antecedent . 10. By this it is evident , that supposing the matter of this Division never so true , that is , that Judgment and Discourse do appertain to the Understanding , yet the Form of it is wrong ; Discourse , which is here made a third member of the Division , being contain'd under Judgment , which is the second , as the Species of it . But neither is the matter of it true . For Judgment and Discourse , or to speak more accurately , Iudgment , whether immediate or mediate , does indeed not belong to the Understanding , but ( as will by and by appear ) to the Will. There is but one general Operation that belongs to the Understanding , and that is Perception . For as I said before , Truth being the general Object of the Understanding , and there being nothing in Truth but Ideas and their Relations , all that the Understanding can here have to do will be only to perceive these Ideas , and the several Relations that are between them . For when this is done , then is a thing sufficiently understood , to understand a thing being no more than to perceive its Ideas , and how they stand related to one another . Here is the whole compass and full extent of the Understanding , and all that we can possibly conceive by it ; and he that perceives Ideas and their Relations understands as much of them as is to be understood . Whereby it is evident , that Perception is the only operation of the Understanding , and that it can have no other . 'T is true indeed there is variety in this Perception , it being either Simple or Complex ; Simple of the Ideas themselves , and Complex of their Relations ; which latter again is either Immediate or Mediate , ( as was said before of Iudgment ) but still 't is all but Perception , though differently modified ; which therefore I conclude to be the only Operation that properly belongs to the Understanding . 11. But now if all that of right belongs to the Understanding be Perception , then 't is most certain that Judgment cannot belong to the Understanding , and that because Judgment is not Perception . For we are said to judge as we perceive , and some are so much in haste that they will judge before they perceive , which plainly shews them to be two different things . And that they are so this one Argument well considered is a Demonstration , that Judgment is a Fallible thing , that may be true or false as it happens ; whereas Perception is always true , it being a Contradiction that it should be otherwise : For what a Man does not truly perceive he does not perceive at all . I conclude therefore that Judgment is not Perception ; and since Perception is ( as has been shewn ) the only opera●ion of the Understanding , I conclude again that Judgment does not belong to the Understanding . It must therefore belong to the Will , which is the proper seat both of Judgment and of Errour too . And it is nothing else but the Will 's consenting to and acquiescing in the Representations that are made by the Understanding . Which agrees well with those weighty and very fruitful Maxims , That the Will is the Subject and Principle of all Errour as well as Sin ( which indeed ought to be voluntary to make it culpable ) . That 't is in our Power to avoid Errour by suspending our Judgment till the Evidence be clear , though 't is not in our Power to avoid Ignorance or Non-Perception of many things by reason of the limitedness of our Faculties . That the fault of those that err is , that their Wills run before their Understandings , that they judge and pronounce before they perceive , or of things whereof they have really no Perception , which indeed is a great fault , and the cause of all our disorders . That we are accountable for our Judgments as well as for any of our other Actions . And lastly , That God is not the Cause of any of our Errours , which with respect to him are only Negations , occasioned only by his not having given us larger Capacities ; but with respect to our selves are Privations , proceeding from the ill use we make of those Natural Capacities he has indued us with . All which great and momentous Truths are grounded upon the very Principle now laid down , ( which by this may appear to be something more than a Curiosity ) That Judgment however commonly ascribed to the Understanding , does yet really belong to the Will , and not to the Understanding , whose operations are all terminated within the limits of Perception . So well do these things cohere together , and so aptly does one Truth hang and depend upon another . 12. But as right as I think this Account of the matter to be , yet considering what an innovation it is from the Scholastic Measures , and how like a Paradox it looks , I think a little Countenance from Authority may do well to counterpoise the Prejudice of Singularity . And because this is a greater Innovation than the precedent one , I shall back it with an Authority proportionably greater than what was used upon the other occasion . It may be well concluded from what has been said ( says a Modern Writer , and whom I think I may venture to call a Philosopher ) that the Vnderstanding never judges , since it only perceives , or since Iudgments and even Reasonings , with respect to the Vnderstanding , are only pure Perceptions . That 't is the Will alone which truly judges in acquiescing in that which the Vnderstanding represents to it , and in voluntarily reposing it self therein . And that also 't is that alone which leads us into Errour . Again ; I say then that there is no other difference on the part of the Vnderstanding between a simple Perception , Iudgment and Discourse , but that the Vnderstanding perceives a simple thing without any relation to any thing whatsoever , by a simple Perception . That it perceives the Relations between two or more things in Iudgment . And that in fine , it perceives the Relations that are between the Relations of things in Discourse . So that all the Operations of the Vnderstanding are no other than pure Perceptions . All which he further explains and confirms by an Illustration taken from Numbers , with some other very considerable Reflections upon it ; which for brevity's sake I leave the curious Reader to consult in order to his better satisfaction . 13. To this Account of this most excellent Person I fully agree as to the substance and matter of it , only would by his leave make some little Alteration in the Form of it ; concerning which he had no occasion to be sollicitous , as not designing a formal and exact division of the Operations of the Understanding ; but only to shew that they were all no other than pure Perceptions . And so far his representation of the Matter is right , and so , I suppose , will the Form of it be too if it run thus . The only operation of the Understanding is Perception : Which Perception is either Simple or Complex . Simple of the Ideas themselves , and Complex of their Relations . Which Complex Perception is again twofold , Immediate or Mediate . Immediate when the Relations of Ideas are perceiv'd by the perception and collation of the very Ideas themselves whose Relations they are ; Mediate when those Relations are perceiv'd by the help or mediation of some third Idea , made use of as a common measure of comparing those Ideas which could not be so collated together as to have their Relations perceiv'd by themselves . And in this , I think , we have a right Account of the Operations of the Understanding , both as to Matter and Form ; the knowledge of which , considering how much Spirit is above Body , though it were only a piece of Speculation and Curiosity , I should think of greater worth and consideration than that of the Properties of Lines and Figures , or any of the Phenomena's of Nature . 14. This Complex Perception , or the Perception of the Relations that are between Ideas , I take to be the same with what we commonly call Knowledge : Which is usually defined by an evident Assent , but I think not rightly . For an evident Assent is the same as an Assent upon Evidence ; that is , an Assent to an evident thing , or to a thing whereof we have an evident Perception . But now Perception and Assent are two things , ( the former being the ground of the latter ) and 't is in the Perception , not in the Assent , that Knowledge properly consists . For Knowledge is most certainly an Act of the Understanding ; and it was shewn before , that the only Operation of that is Perception . As for Assent , that will be found to belong to another Principle . For Assent is no other than an Affirmative Iudgment ; ( for then a Man is said to assent to a thing when he judges it to be so or so , and then to dissent when he judges it not to be so ) ; and Judgment , as was shewn before , belongs to the Will. Nor is it any thing to the contrary that we necessarily assent to whatsoever we clearly perceive . This neither proves Assent and Perception to be one and the same , nor that Assent does not belong to the Will , but only that the Will necessarily follows , and cannot possibly resist the clear Light of the Understanding ; which is a great Truth , but no Objection . Assent therefore is always voluntary , tho' not always free ; and whether voluntary or free is a plain Act of the Will imbracing and acquiescing in what is represented to it by the Understanding . And therefore though we do always assent to what we evidently perceive , yet Knowledge does not consist in the Assent , but in the Perception , which is the ground of that Assent . 15. For , to push the matter a little further , though Assent necessarily follows upon clear Perception , and cannot be separated from it , yet sure we may use Abstraction here , and consider Perception without considering Assent , the Idea of the one not including the Idea of the other . But now I would fain know whether he that clearly perceives the Relations of things one to another , may not be truly said to understand or know those things ? Or whether there be any thing further requisite to the understanding or knowledge of a thing after a full and clear perception of it ? If not , ( as I think no Man that considers what he speaks will say that there is ) then Knowledge is supposed to be in its compleat and perfect act of being by Perception alone , and that before any Assent be given ; which Assent therefore cannot go to the making up of its Nature , since it was supposed to be compleat without it . To which I add , That let our Assent be join'd with never so much Evidence , still we are said to assent because we know , and to what we know . So that our Knowledge is here presupposed to our Assent , and consequently is in order of Nature at least before it , and therefore cannot consist in it . I conclude therefore that Knowledge is not evident Assent , but Perception , particularly that Perception which I call Complex , the perception of the Relations that are between Ideas , whether as to Agreement or Disagreement . Which , I think , till we can meet with a better , may serve for a tolerable Definition of Knowledge . 16. But now whereas this Complex Perception ( as was noted above ) is either Immediate or Mediate ; hence it is that our Knowledge also admits of the same division , being either Immediate or Mediate , or if you please , Intuitive or Demonstrative . Between which two the difference usually made is , that in Intuitive Knowledge we have an intire and simultaneous view of things , and see all at once ; whereas in Demonstrative Knowledge our prospect opens by degrees and we proceed step by step , advancing from the knowledge of one thing to that of another . This account indeed is true , but not explicit enough to make it clear : For 't is Characterising from the effect only , and does not explain how our view in Intuitive Knowledge comes to be so intire , and in Demonstrative so gradual and progressive . This therefore must be deduced higher , and explained by a more distinct Principle . And I think we shall distinguish them more clearly and exactly by saying , That Intuitive Knowledge is when we perceive the agreement or disagreement of one Idea with another immediately and by themselves , without the mediation or intervention of any other Idea . Demonstrative , when this agreement or disagreement is perceiv'd not immediately , by comparing the Ideas with themselves , but mediately , by comparing them with a third ; that is , when we perceive them to agree or disagree with themselves , as we find them to do so with some third Idea , which we are oftentimes forced to make use of as a common measure , because we cannot always , by reason of the narrowness of our Faculties , so collate and confront our other Ideas together , as to see whether they agree or no by their mere comparison . 17. This Demonstrative Knowledge is what in the Schools is call'd Science , concerning which great stir is made , and variety of Definitions given , but which by the measures already laid down , appears to be nothing else but a Mediate Perception , or the perception of the Relations of Ideas by the mediation of some other Idea . This other Idea is what we usually call a Medium or Proof , because it is the common measure whereby our Ideas are compared , and the Relations between them perceiv'd . And 't is the form and process of the Understanding using this middle Idea as a measure whereby to perceive the agreement or disagreement of the others , according as they agree or disagree with this , that I would call Reasoning , which is not the very same with Science , but the way and method to it . For we are said to reason in order to know , and Science is the effect of Demonstration , according to that known saying in Logic , Demonstratio est Syllogismus scientiam pariens . 18. If this Account of Reasoning be not clear enough to make it intelligible in it self , or to distinguish it from Science , I would further explain it thus , by saying that Reasoning ( as I here consider it with respect to the Understanding ) is nothing else but the successive Perception of each of the extream Ideas with the middle one , in order to perceive the union that is between them by the union that they have with the middle Idea . As for Example : I am to perceive that Space is Body ; and not being able to perceive this by the immediate inspection of these two Ideas , I call in a third to my assistance , and proceed to the perception of it thus : Whatever is extended is Body ; Space is extended , therefore Space is Body . Here 't is plain that I perceive the union of the two extream Ideas Space and Body , by the successive Perception of the union that each of them have with the middle Idea , extended . Now the very Perception it self of the union of the two extream Ideas , Space and Body , by the mediation of the third and middle one , is what I would call Science : For 't is in the Formality of this Mediate Perception that I am said to know that Space is Body . But the successive Perception that I have of the union of each of these two extream Ideas with the middle Idea in order to perceive the union they have among themselves , is what I would call Reasoning . Which certainly cannot be the very Perception of the conclusion it self ( for that would confound it with Science ) and ●et must be Perception too , ( or else it would not belong to the Understanding ) and therefore can be no other than this successive Perception that I speak of . Whereby it may appear that the Reasoning here specified is not only distinct from Science , but also from that Reasoning which consists in illative Affirmations and Negations , and so is a Species of Judgment , and accordingly belongs to the Will , not to the Understanding ; as was both remark'd and accounted for before . 19. Those things which are known or perceiv'd by Intuitive Knowledge we call Principles , and those things which are perceiv'd by Demonstrative Knowledge we call Conclusions : Which though equally certain ( because the Objects of Knowledge ) are yet not so clear as Principles , which serve indeed to the demonstration of other things , but need none themselves , as being visible by their own Light , and sometimes are so evident that they are not so much as capable of any , but are strictly indemonstrable , there being nothing more clear than themselves whereby they may receive further Evidence . We say of such Propositions , That they are as clear as the Light ; and there is more aptness in the comparison than all that use it , I believe , are aware of . For Light is seen immediately and by it self , and not by the mediation of any thing else ; whereas all other things are seen by Light. The Light that is thus seen by it self answers to Principles , and those other things which are seen by Light answer to Conclusions . And the resemblance holds as well on the part of the Act as of the Object : For the first of these ways of seeing answers to Intuition , and the last to Demonstration . So surprising is the agreement between Vision and Knowledge , and so strange and wonderful the proportion in this as well as in some other things between the Sensible and the Intellectual World. 20. Intuition is by far the most perfect and excellent way of Knowledge , as being more clear , more simple , and more intire . More clear , for here we have all Light without any mixture of Darkness , whereas in the other there is one dark side . More simple , for here the Mind perceives the Truth by one single View , whereas in the other it is fain to multiply its Perception . More intire , for here again we have the prospect lying altogether before us in its full and whole extent , whereas in the other it opens gradually and successively , the Light stealing in upon us more and more as we go further and further , as it does upon . Men that travel toward the East . To which may be further added , that Intuitive Knowledge supposes and proceeds from perfection of the Understanding , whose Perceptive Faculty is hereby argued to be very bright and clear . For it must be a very clear Perception to perceive the Relations of Ideas by the very Ideas themselves . Whereas Demonstrative Knowledge , and the necesslty of Reasoning in order to it , is founded upon the narrowness of our Intellectual Capacities , which not being able to perceive the Truth or Falshood of a Proposition by the single collation of the two Ideas that compose it , are fain to make use of a third as a common measure between them ; and so from the consideration of something more clear and better known , to proceed in the search of what is more obscure and less known . Accordingly we attribute the way of Intuition to the most Perfect Beings , God and Angels . Though as to Angels , I make no great doubt but that in the Consideration of very compounded Questions , and such as include a multiplicity of Relations they are fain to use Reasoning as well as we ( as in the more simple ones we use Intuition as well as they ) though perhaps after a much more perfect manner , and by such compendious and facilitating Rules as we know nothing of . And as they may be supposed when they do reason , to reason better and more expeditely than we , so with equal probability it may be presumed , considering the great disproportion of Natures and States between us , that they use Intuition in very many things wherein we are forc'd to have recourse to Reasoning . 21. Hereafter indeed when , as the Scripture tells us , all that is imperfect about us shall be done away , and we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only like but equal to the Angels , we shall be able to see ( 't is to be hoped ) by Intuition too ; and that many things which we here not only were ignorant of , but thought impossible ; things that were not only above our Reason , but , as we thought , contrary to it . We shall not only be able to reason better than we do now , but shall in most things not stand in need of any Reasoning at all , but shall with one simple View glance over and through the Relations of Ideas , and so have an intire prospect of the fair Field of Truth . But at present we must travel it over , and that with many a weary step , there being but very few things that we know by Intuition , no more than just to give us a taste of the great Priviledge of Heaven ; and to incourage both our Desires and our Hopes of that perfect State , when we shall be so far from needing any Logic to direct us in our reasoning , that we shall have ( in comparison ) but little need or use even of Reason it self . But in this present state of our Nonage and Infirmity our Necessity of it is very great . For our Intuition is so short-sighted , and reaches so very little a way , that , as , if we knew no more than what we can by this Means attain to , the Compass of our Knowledge would be so very Scanty that we should not have near light enough to direct us in our journey through the World. So if we would Know more , and see to a further distance from us , we must assist our Feeble Eye by the Advantage of a Glass . Now Reason is this Glass , Naturally indeed a very good Prospective , but which Logic , and especially Algebra , has improved into a Telescope . But yet still 't is but an Artificial way of seeing , and all Art supposes and argues a Defect in Nature . And though it be a great help , yet we know 't is no very great Commendation to a man's eye-sight to see with Spectacles . 22. And why then are we Proud ? And why proud of that which should rather deject us , and make us Humble , of our Imperfections and our Defects ? Our Natural Reason is a Mark of our Limitation as Creatures , and our Artificial one of our Infirmity as Men , and both together give us but little Light , and help us to see but a very little way off , and that after the most imperfect and defective Manner , such as upbraids our Ignorance at the very same time that it increases our Knowledge , our Reason not so much inlightning , as betraying the Darkness of our Understandings . Some few things indeed we know as Angels do , by Intuition ( or else we could not so much as reason like Men ) but still the main Fund of our Knowledge lies in the Rational and Demonstrative kind , and we are fain to use Clues and Chains to Conduct our Thoughts through the infinite Mazes and Labyrinths of Truth , to proceed in a Train from one thing to another , to walk step by step , and feel out our way with wariness and Caution like Men that go in the Dark . And such indeed is our state in this Body and in this World. 'T is now a kind of Night with us , as having for the Most part only the Lesser Light , Reason , for our Difection . As for the Greater , Int●ition , we have little more of that than of the refracted Beams of the Sun a little before its rising , and after its setting , enough to make a Twilight , a Mixture of Light and Darkness , but such a Mixture as is very unequal , Darkness making the far greater part of the Composition . And is not this Consideration sufficient ( if there were nothing else ) to take down our Pride , and inspire us with a Sentiment of the profoundest Humility and Self-dejection . If not , let us Consider that even this Lesser Light that is to govern our present Night and Darkness , does oftentimes fail us , and suffer an Eclipse . Let us Consider that we have a darker side yet , and are subject to a Much lower Dispensation . There being many things , and those of the highest Nature , and greatest importance , wherein our Reason is utterly at a loss , and cannot help us out , and with respect to which being destitute of Sight , we must be Content to walk altogether by Faith. Concerning which in the following Chapter . CHAP. II. Of Faith. 1. FAith is a Term of great Ambiguity as well as Reason , but not to insist upon the several Acceptations of it as it is used either in Divine or in Humane Writings , I shall only define in what sense I here take it , and then proceed to such Considerations upon it as may serve to lay open its Nature so far as is requisite to the Present Design . 2. I do not take Faith here for the Object of Faith , but for the Act or Habit of Faith , and that not Ethically consider'd , as it denotes the Moral Vertues of Veracity , Fidelity , Honesty and the like , but Logically , as it signifies a certain Assent , Judgement or Perswasion of the Mind , particularly that which is founded upon Testimony or Authority . So that the Generical and Common Part of Faith is Assent , wherein it agrees with some other Acts of the Mind , and the more special and peculiar part that limits and Contracts the General , and whereby the whole is differenc'd and distinguish'd , is the Motive and ground of this Assent . 'T is it seems an Assent grounded not upon the internal Reason and Evidence of the thing , but upon the bare Testimony and Authority of the Speaker . 3. For I consider that there are two general grounds of Assent , Reason and Authority . That is , we assent to a thing either because we have some Perception or Knowledge of it our selves , or because its Truth is declared to us by another upon whose Knowledge and Veracity we think we may safely depend . If the Reason or evidence of the thing be imperfect and incomplete , that is , if we perceive only in part , then we yeild a partial and imperfect Assent , mix'd with some Fear or Suspicion of the Contrary , which is what we call Opinion . But if the Evidence be full and perfect , then we yield a firm and most assured Assent , which is generally distinguish'd from the other by the Name of Knowledge , which according to the common Notion and Definition of it is an Evident Assent . But it was shewn before that Knowledge does not Formally Consist in the Assent , but in the Perception which is the Ground of the Assent . And indeed how is it possible it should consist in any thing else ? For ( to give yet a further Confirmation to what has been already offer'd upon this Occasion ) let Assent be never so evident , the evidence lies in the Perception , not in the Assent , which of it self is a blind dark Act of the Mind , and can be said no otherwise to be Evident , than as 't is an Assent to an Evident thing , that is , to what we perceive . But now Perception and Assent are not only two things , but such as belong also to two different and distinct Faculties , and therefore can never joyn together to make up Knowledge , which is an Act only of one . And indeed to speak the truth , Evident Assent ( as 't is here applied ) seems to me a mere jumble of Words confusely uniting together in one Idea Operations that belong to distinct Faculties , one belonging to the Will and the other to the Understanding . And how the result of this heterogeneous Composition should be Knowledge , I must confess to be indeed a Mystery above my Comprehension . And besides , after all , an Evident Assent when resolv'd into more words will amount to the same as an Assent to what we know , and would it not be a Notable Definition of Knowledge , to say , that it is an Assent to what we know ? 4. If then Knowledge be not an Evident Assent , and indeed as to the Formality of it has nothing of Assent in it , as consisting purely and wholely in Perception , 't is plain that this Assent to an evident thing ought not to be call'd Knowledge . For 't is necessary that the several Species of Assent should all have the general Nature of Assent in them , and consequently this being a certain Species of Assent must partake of the nature of Assent in general , which it cannot do if it be Knowledge , for that were to pass over into another Kind , Knowledge not being Assent , but Perception . 'T is therefore most clear and evident that our Common Systemes have here also gone upon a wrong ground , and that Knowledge ought not to be put into the Number of the Three Assents ( which are usually reckon'd to be Faith , Opinion and Science ) since the Assent whose ground is full Evidence , and which is the only one that may pretend and is commonly presumed to be Knowledge , is most apparently not so , as differing from it no less than in the whole kind . 5. If then it be demanded by what Name I would distinguish this Second Assent to a thing when the Evidence is full and complete from the former wherein the Evidence is supposed not to be so perfect , I answer that indeed ( so little have these things been Consider'd as they ought ) there is no proper Name , that I know of , for it . When we assent to a thing of incomplete Evidence we call it Opinion , and when we assent to a thing whose Evidence is complete this has been usually call'd Knowledge , but certainly with the utmost impropriety , knowledge , as appears , being quite another thing . But by what name to call it , or how to distinguish it , I pro●ess I know not . Not for want of real difference and distinction in the thing ( for my Thought of it is very distinct ) but merely because we want a word for it . As we do in like manner for Assent upon Reason in general to distinguish it from Assent upon Authority in general . For as Assent upon Authority in general Abstracting from Humane or Divine is call'd Faith , so also Assent upon Reason in general abstracting from complete or incomplete should be call'd somewhat , if one could tell what , as every generical Idea ought to be distinguish'd by a generical Name . But since our Language affords not any one word that will serve to either of these purposes we must be content with the De●initio instead of the Definitum , and express the things at large , by saying Assent upon Reason or Evidence , and Assent upon such Evidence as is full and complete , which is sufficient to distinguish it from Assent upon evidence incomplete , though we have no one proper word for this as we have for the other , which is fitly call'd Opinion , whereby we denote the imperfection both of the Evidence and of the Assent . 6. But now if the Assent he not grounded upon any internal Reason or Evidence of the thing at all , but only upon Testimony or Authority , then we call it Faith. Which appears to be an Assent of a quite different Nature from the other two . For they both agree in the general Nature of Assent upon Evidence , and differ only as the Evidence differs , and that is gradually , as complete differs from incomplet● . But Faith differs from them both in the whole Kind , as having no Evidence at all , but only Authority for its Ground . And thus we have here a Threefold Assent , ( though not such as is taught us in the Schools ) the Account of which in short proceeds thus . All Assent in general is either upon Reason or Authority . If the Reason be incomplete then 't is Opinion . If complete , then 't is another kind of Assent for which as yet there wants a Name , as also there does for Assent upon Reason in General . But if the Assent be upon Authority only , then 't is Faith. 7. Now this Authority may be either of God or of Man. If the Authority whereupon our Assent is grounded be of Man , then the Assent that is so grounded is Human Faith. If of God , then 't is Divine Faith. Between which two there is this in Common , that they both proceed not upon the internal Light and Evidence of the thing but upon Authority , and so agree in the general Nature of 〈◊〉 ▪ only as the Authority differ 〈…〉 Faith also varies , and Human Authority differing from Divine just as much as Fallible differs from Infallible ▪ the same in proportion will also 〈…〉 between Human and Divine ●aith . That is , the former will always be a Fallible , and the latter an Infallible Assent . 8. Human Faith ( though sometimes as actually undeceiv'd as Divine ) is yet always liable to Error and Deception , and so doubtful , hazardous and uncertain even when actually true , like a Conclusion drawn from uncertain Premisses ; in which respect it resembles Opinion , and that so much that some have confounded it with it , though I think illogically enough , since though there be a like uncertainty in both Assents , yet they differ extremely in their Formal Motives , one being grounded upon Reason , and the other upon Authority . And the Distinction of these Assents is not taken from the degree of Certainty wherein they agree , but from the Quality of the Motive wherein they differ . However tho' this makes a great difference in Notion , it makes None in the Affairs of Civil Life , and the Faith of him that believes the Testimony of a Man will as to all real intents and purposes go for no more than his Opinion . And that because though different Assents as to the Formality of their Motives , they are yet Much at one rate for Certainty , being both Fallible in their Grounds , and so subject to Error and Deception . 9. But the Case is quite otherwise as to Divine Faith whose Foundation stands too sure not only to be overturn'd , but even so much as shaken . This Faith is strictly and Absolutely infallible , not subject to the least Error , or Possibility of Erring , as having the very Ground and Pillar of Truth it self , the Omniscience and Veracity of God for its Security , than which there neither Needs , nor Can be Greater . 'T is Most Certain that God is both Actively and Passively Infallible , his Omniscience will not suffer him to be deceiv'd himself , and his infinite Veracity and Truth will not suffer him to deceive us . And therefore he that builds his Faith upon his Authority , goes upon the Most sure Grounds , and cannot possibly Err in his Assent . And as he is secure from Error , so he is also from all just reason of Scruple or Fear , and leaning upon a firm and indefectible Support , may stay and repose himself upon it with full Acquiescence . So that there is all the Certainty that can be in this Faith , both Objective and Subjective , that of the Thing , and that of the Person . The thing assented to is most undoubtedly true in it self , and he that assents to it may be most firmly assured and perswaded of the Truth of it in his own Mind , and among all Temptations to Doubt and Distrust may with great Triumph and Confidence say with the Apostle , I know whom I have believ'd . 10. It was observ'd a little before of Humane Faith that it resembles Opinion , in as much as they are both dubious and uncertain Assents , as proceeding upon grounds of like uncertainty , though otherwise of different Natures . Now as this Faith resembles Opinion , so in like manner it may be observ'd of Divine Faith that it resembles Science , or rather that Second Assent ( for so I am forc'd to call it for want of a better Name ) which we lately discours'd of , and plac'd between Opinion and Faith. The Comparison here bears the same proportion as to Certainty , as it did in the other Case as to uncertainty . Divine Faith has all the Certainty that is possible , and therefore to be sure as much as Science or that Second Assent can have . There is as much Certainty in the thing assented to , and there may be as much Assurance and firmness of Perswasion in the Assent it self , or in other words what a man believes upon the Authority of God is in it self as certain as what he knows , and he may also be as Certain of it . For he that assents to a thing upon full evidence can but assent fully and perfectly without suspense or hesitation , and so also can he that assents to a thing upon Divine Authority only . His Ground is every whit as Firm and Sure as the others , and why then should the Measure of his Assurance be less ? It cannot possibly be if he Knows and Considers upon what Ground he stands . So that thus far , both in regard of the Certainty of the Object , and the Firmness of the Perswasion , Divine Faith may be justly placed upon a level with the Most Evident Assent whatever . 11. Nor I suppose will this be thought an undue Elevation of Divine Faith. On the Contrary I expect to be Complain'd of for setting the Dignity of it at too low a Pitch by those who say that Divine Faith is Firmer than Science . But 't is for want of the Latter that these Men so excessively ex●ol the Former . I call it excessively , because 't is what strictly and exactly speaking cannot be . For what I Perceive or Know is even by that very supposition unquestionably true , ( or else I cannot be said to Know it ) and what I believe upon the highest Authority can be no more . To say therefore that Faith is Firmer than Science , is like saying that one streight Line is streighter than another . But perhaps their Meaning only is , that 't is safer relying upon the Aut●ority of God than upon our own Rational Faculties , which indeed is right , and I heartily wish all Men were convinc'd of it . For though what I do actually and really Know be to the full as true and certain as what I Believe , and I can no more be out in one than in the other , yet it is More Certain in the general that God cannot deceive me , than that my Reason cannot be deceiv'd . Not that what I assent to by Divine Faith can have a greater Objective Certainty than what I clearly and distinctly Perceive or Know , but only that there is a Possibility , not to say Danger , of my taking that for a clear and distinct Perception which ●ndeed is Not so , and so though I cannot be deceiv'd in what I do truly know , yet I may be deceiv'd in thinking that I know when I do not . So that Divine Faith though not more Certain than Knowledge it self , is yet of greater Certainty than our Knowing Faculties , and generally speaking the Believer goes upon surer grounds than the Man of Reason and Demonstration . Because his Reason may possibly lead him into Error , whereas the Other 's Authority cannot . And when they are both in the right , yet still there will be this difference between them , that his Reason is only not Deceiv'd , whereas the Other 's Faith is Infallible . 12. And thus far we have taken a view of the more bright and perfect side of Divine Faith , I mean that of its Firmness and Certainty , in respect of which it stands upon a just level with Science . But it has also a more dark side , in which respect it comes short of it , and must give it the Precedency . And I think it may be very properly call'd a Dark side , because it consists in Darkness and Obscurity , and which is still so much the darker , because 't is so peculiar to Faith , and makes so great a part of its Character , being the Main Difference that distinguishes it from Science , or that Second Assent before spoken of . For as to Firmness and Certainty , therein they agree . For Faith may be Firm , because he that believes in God may be supposed not in the least to hesitate or doubt of the truth of what he reveals . And 't is also certain , because it relies upon the most certain Foundation , the Testimony of God , who is Infallible himself , and cannot deceive . And hitherto they run parallel one to the other . But here begins both the difference and the disproportion , that there is Clearness and Evidence on the side of Science , and that Second Assent , whereas there is none on the side of Faith , which walks indeed upon firm Ground , but altogether in the dark . For he that Believes does not give his Assent because either by Sense or Reason he perceives the Object of his Faith to be thus or thus , but merely because he has the Word and Authority of God for it . Which though it be sufficient to found a Firm and Certain , is yet however not enough to beget a Clear and Evident Assent . So that the great and distinguishing Character of Science and the Second Assent , is Light and Evidence , and that of Faith inevidence and Obscurity , which accordingly is commonly said to be an inevident Assent . But how and in what sense it is so seems not commonly to be so well understood , and for the Consequence of what depends upon the right stating of it , deserves to be explain'd with all possible exactness . 13. In order to which we are carefully to distinguish between the thing believ'd , and the Reason or Motive that induces us , to believe it ; even as in Knowledge we distinguish between the thing Known , and the Argument or Medium by which it is Known , the Scitum and the Formalis ratio Sciendi . The thing Believ'd I would call the Matter or the Object of Faith , and the Motive that induces me to believe it I would call the Formal Reason of Faith. Aquinas I know calls them both Objects , and then after distinguishes them by calling the Former the Material Object , and the latter the Formal Object of Faith. Accordingly he says that the Formal Object of Faith is the First Truth , meaning ( as he afterward explains himself ) that Faith relies upon the Truth of God as its Medium , or Argument . Which Medium I chuse rather to call ( and I think more intelligibly ) the formal Reason , than the formal Object of Faith. Since the Term ( Object ) seems more properly to design the Matter of Faith , or the thing Believ'd , and is hardly applicable to the Motive or Reason of Believing . However since we both mean one and the same thing , there need be no debate upon the different manner of expressing it , especially since if any one think his Term more intelligible and expressive of the Notion intended by it , or has any reverence for it upon any other Consideration , he is at liberty to substitute it in the room of the other . 14. This necessary Distinction being premised , 't is in the first place to be well heeded that when Faith is said to be an obscure and inevident Assent , this Obscurity or inevidence is not to be applied to the formal Reason or Motive of Faith , but only to the Matter or Object of it . I say not to the formal Reason of it . For as there may be in general a clear Reason why a Man should believe an Obscure thing , so 't is most Certain that the formal Reason for which we assent to the things of Faith is very clear . For this formal Reason is no other than the Authority of God , Or rather , since this includes the Truth of the Revealer as well as the Revelation it self ( for otherwise of what Authority would be the Revelation : ) I would chuse to say that the Truth and Revelation of God do jointly make up the formal Reason of Divine Faith , which accordingly proceeds upon this double Principle , 1. That whatever God reveals is true , 2. That this or that thing in particular is reveal'd by God. For Faith has its Reasons as well as Science ( though of another Nature ) and its Reasons are these two , as will more distinctly , appear by disposing the Process of Faith into a Syllogistical Form , which will be this . Whatever is reveal'd by God is true , This is Reveal'd by God , Therefore this is true . The Conclusion of this Syllogism contains both the Matter and the Act of Faith , as it is an Assent to such a thing upon such a ground , which is implied by the Illative Particle , Therefore . The two other Propositions contain the Ground it self or the formal Reason of Faith , which you see consists of the double Principle before-mention'd . Now 't is most apparent that these two Principles are both of them sufficiently clear , or at least may be so . 'T is clear in the first place that whatever is reveal'd by God is true . This is either self-evident , or may be proved from the Idea of God , and so has either the Light of a Principle , or of a Conclusion , either an immediate or a Mediate Evidence . And it may be also clear ( and to be sure is so whenever our Faith is well-grounded ) that such a thing in Particular is reveal'd by God. And in both these respects it is true ( what is commonly said ) that Faith is the Highest Reason . For you see it is perfectly reasonable in its Fund and Principle , and does at last resolve , as much as any Mathematical Conclusion , into a rational ground of unquestionable Light and Evidence . With this only difference that a Conclusion in Geometry is founded upon a Ground taken from within , from the intrinsic Nature of the thing , whereas our Conclusion of Faith proceeds upon a ground taken from without , viz. from the Authority of God , but such as however in Light and Evidence is no way inferiour to the other . 15. This by the way may serve to shew the vanity and impertinence of those who when they are to prove that there is nothing in Christianity above Reason , run out into a Popular Ve●● of Harangue about the Reasonables of the Christian Religion and its great Accommodation to Human Nature , crying out with repeated importunity that Man is a Reasonable Creature , Christianity a reasonable Service , and Faith a Rational Act , nay even the Highest Reason , and the like . As if we were for a Blind and unaccountable Faith , and denied the use of Reason in Religion , or that Faith was founded upon Reason . Or as if because there is a Reason from without for Believing , therefore the thing Believ'd might not from within , and as to the inward Matter of it be above Reason , so as not to be comprehended or accounted for by it . But this will cross my way again in another place , and therefore I shall not anticipate here what further Considerations I may have occasion to bestow upon it there . 16. To return therefore , I say that this Obscurity and inevidence that is in Faith , and upon whose account it is commonly said to be an inevident Assent , does not belong to its formal Reason ( which you see may be clear enough , as clear as any Principle of Natural Science ) but only to the Matter or Object of it . That is , in other words the inevidence does not lie in the Reason of Believing , but in the Nature of the thing Believ'd . Not that the matter of Faith again is wholy and all over without Evidence ( for then there would be no reason to believe it ) but only that it has no evidence from within , and from the Nature of the thing it self , as was remarqu'd before . Not that this again is so to be understood neither as if the Proposition to be believ'd were not so much as simply intelligible as to the very litteral sense and direct signification of its Terms . No , we are no more to believe we Know not what , than to believe we Know not why , and whatever Darkness there may be in Faith , it is still so much a Luminous Assent , and an Act of Reason , as to require that we understand the simple Meaning of the Proposition we are to believe , as well as the Grounds of Credibility upon which it Challenges our Assent . For the general Object of Faith is Truth , and Truth is the relation of Connexion between Ideas , I say Ideas , for Truth does not lie in Sounds or Words but in Things . Therefore to believe such a Thing to be True is the same as to believe that there is a Connexion between such Ideas . But then a Man must know what those Ideas are , or else how can he believe they are connected . Therefore he must understand something more than the Terms themselves , he must also have the Ideas of those Terms , which is the same as to under stand the Meaning and Signification of them . And indeed he that has no Idea or Conception of what he believes , believes he knows not what , and he that believes he knows not what cannot be properly said to believe any thing . In all Faith therefore the Proposition Must be simply intelligible , and though the Truth of it be to be Believ'd , yet the Meaning of it must be understood . 17. For we are again Carefully to distinguish between the Meaning of a Proposition , and the Truth of a Proposition . The meaning of a Proposition is only the Determination of the Ideas that are signified by such Terms ; the Truth of it is the Union or Connexion that is between those Ideas . Now though a Man does not see the Connexion that is between the Ideas of that Proposition he is said to Believe , yet he must in some measure perceive the Ideas themselves , because in believing the Proposition he is supposed to believe that such Ideas are so related and Connected together . When therefore 't is said that the Matter of Faith is inevident as to the intrinsic Nature of the thing , the inevidence must not be thought to lie in the Ideas whereof the Proposition to be Believ'd Consists , but in the Connexion of those Ideas , that is , not in the Meaning of the Proposition , but in the Truth of it , which is properly the Object of Faith , as the Ideas themselves are of Perception . Which again by the way may serve to discover another Instance of Impertinency in the Reasoning of those , who when they are Maintaining that there can be no Article of Faith above Reason , divert into pompous Flourishes and Declamations about the Intelligibility of the Objects of Faith , and the utter impossibility of Believing what is not intelligible . As if we denied the simple intelligibility of the Proposition , or would have Men believe they know not what ( which certainly would be a strange degree of Implicit Faith , and more Nonsensical than that of the Collier ) or , as if that Proposition which is clear enough as to its simple Meaning might not be inevident , and so above Reason , as to its Truth , or in other words , as if Clearness of Ideas might not consist with Obscurity of their Connexion . 18. But then it must be observ'd again that when we say that the Inevidence that is in the Matter of Faith respects the Truth of the Proposition not the Meaning of it , or the Connexion of the Ideas , and not the very Ideas themselves , this is not so to be understood neither as if the Matter of Faith even thus consider'd , were Absolutely , and in its self necessarily inevident , and such as could not possibly be known without altering its Nature , and ceasing to be any longer the Object of Faith. I know the contrary Supposition has prevail'd in some Schools , where it passes almost for Principle and Maxim that Knowledge and Faith are mutually Exclusive of each other , that the same thing cannot be at once the Object of both , and that therefore if a thing be believ'd it cannot be known , and if known that it cannot be believ'd . St. Austin was of this Opinion , and has in many places declared his mind to this purpose , particularly in his XL Treatise of his Exposition upon St. Iohn's Gospel . And his Authority has recommended it ( as it did most other things ) to several of the Schoolmen , particularly Aquinas , whence it has been transmitted down among many Modern Writers of the Systematical way , both Philosophers and Divines . But we must follow Reason before Authority , and whoever can be prevail'd with to lay the latter quite aside , and to use the other as he ought , will I believe clearly perceive that nothing hinders but that the same Proposition may be at once the Object of both Faith and Science , or that the Same thing may be at the same time both Known and Believ'd , provided it be by different Mediums , according to the diversity of the respective Acts. 19. For , not to enter into the wrangle and Dust of the Schools upon this Occasion , it may be sufficient to consider that there is no manner of Opposition between Faith and Knowledge , or the Most evident Assent as to the Essence of the Proposition ( that being not supposed to be denied in the one which is Affirm'd in the other , or the contrary ) but only as to the Medium of the Act. And that 't is not the Absolute Nature of the thing Believ'd , but the Quality of the Motive that specifies Faith , and distinguishes it from other Assents . So that 't is no matter what the Absolute Nature of the thing be in it self , whether it be evident or not evident , Knowable or not Knowable , provided it be assented to upon the proper Medium and Motive of Faith , that is upon Authority , without any respect had to the Natural evidence of the thing , though otherwise never so evident in its own Absolute Nature , so as to be the Object of Science ( though upon a different Medium ) at the same time . For as I said before , 't is not the Nature of the thing , but the Quality of the Medium that specifies Faith , and tho' the same thing cannot have two Natures , or be in it self at once evident and not evident , yet why may it not sustain two different Relations , or be consider'd in two different Mediums , so as to be said to be known when perceiv'd by its Evidence , and to be believ'd when assented to upon Authority ? Which certainly may be done as fully , and with as little regard to its evidence , as if there were no evidence in the thing at all . So that the Evidence of the thing does not hinder the Belief of it , supposing the Belief not to proceed upon that Evidence , but upon its own proper Medium , Authority . 20. But to use a way of Arguing less Abstract , though it may be with some more pressing and convincing . Suppose God should reveal to me a Geometrical Truth , as that two Triangles having the same Base , and being within the same Parallels , are equal , and I who at first receiv'd it upon his bare Authority should come afterwards to be able to demonstrate it my self upon the known Principles of Art , who that well considers the Natures of these things would say that my Science evac●●ted my Faith , and that I ceas'd to be a Believer assoon as I became a Mathematician ? For though I am now supposed to Know what before I only Believ'd , yet why should this Knowledge destroy my Faith , since I may still have as much regard for the Authority of God , and as little to the Evidence of the thing as I had before the Demonstration , and would still be ready to assent to it though there were no evidence to be produced for it , only upon the Ground of Divine Authority . And , to use another Sensible though not so Artificial way of arguing , I would fain know whether any one of those who are of the Contrary Sentiment would refuse a Demonstrative Account of a Reveal'd Truth , suppose the Creation of the World , merely for fear of injuring or destroying his Faith , which yet he were bound in Conscience to do , if Knowledge and Faith were so exclusive of each other , and inevidence and Obscurity were so absolutely of the Essence of Faith as some pretend . For then it would not be lawful to acquire the Natural Knowledge of any reveal'd Truth , because 't is unlawful to destroy one's Faith , and every Believer would have just reason to fear all further Light and Information about what he believes , which yet I think would be acknowledg'd by all an extravagant Scruple , such as can hardly enter , much less stay long in any Considering head ; And is withal Contrary to a plain Exhortation of the Apostle , who bids us add to our Faith Knowledge . 21. When therefore the Matter of Faith , as it is taken for the Truth of the Proposition Believ'd , is charged with Obscurity , and Faith it self upon that account is said ( as it commonly is ) to be of inevident things , the Meaning ought not to be of an Absolute , but of a Relative inevidence . Not that what is Believ'd is so all over dark and obscure that it cannot ( while Believ'd ) absolutely be known , but only that it cannot under that Formality , and so far as it is Believ'd , being necessarily in that respect inevident , how bright or clear soever it may be in other respects . That is in other words , though the thing Believ'd absolutely consider'd may be Evident , yet it is not so as Believ'd , or in relation to Faith , because that has no regard to the Evidence how bright soever it may shine , but proceeds wholy upon another Argument , between which and the Evidence of the thing there is not the least Affinity or Communication . The short is , the Object of Faith simply and absolutely speaking may admit of Evidence , but then though it be never so evident and demonstrable in it self , yet as Believ'd it is always Obscure , Faith having no regard to the proper light and Evidence of the thing , but only to the Testimony of the Revealer , whose bare Authority is the only Motive that determines her Assent , and the only Ground upon which she lays the whole weight of it , though the Truth of the thing in it self absolutely Consider'd , may also stand upon other Foundations , be rationally accounted for by Arguments from within , and so be seen by its own Light. But let the Light shine never so bright upon the Object from other sides , Faith lets in none , nor has any regard to that which she finds there , but connives at it , and walks ( as I may say ) with her eyes shut , contenting her self with the certainty of Revelation , and leaving to Science ( if there be any ) the Evidence of the thing . So that the Object is always dark to her , how clear and bright soever it may be in it self , or appear , when absolutely consider'd , to a Philosophic Eye . In which respect it falls very short of the Perfection of Science , though in respect of Firmness and Certainty it be equal to it , as was said before . All which is briefly couch'd in that excellent Account of Faith given by the Author to the Hebrews , when he says , that it is the Substance of things hoped for , and the Argument of things not seen . Where by Substance and Argument he equals it with Science in regard of the Firmness and Certainty of the Assent , but by saying that 't is of things not seen he makes it vail and stoop to it in point of Evidence , in which respect indeed Faith , as Firm and as Certain as it is , is as much inferiour to Science , as Darkness is to Light. 22. To gather up then what has been here discours'd at large concerning the inevidence of Faith into one view . When we say that Faith is an inevident Assent we are not to understand this inevidence of the formal Reason of Faith , but of the Matter of it . And when we say that the Matter of it is inevident , we should not intend by it that it is wholy and all over without Evidence , but only that it has none from within or from the intrinsic Nature of the thing . And when we say that the Matter of Faith is inevident from within , this again is not to be intended of the simple Meaning of the Proposition , but of the Truth of it . And when we say that the Truth of it is inevident , this again lastly is not to be understood , as if it were always and necessarily so in its own Absolute Nature , but only so far forth as it is Believ'd , or as 't is consider'd under the formality of an Object of Faith. Or in other words , the inevidence of the Matter of Faith in respect of the Truth of the Article is not an Absolute but a Relative inevidence . Not that the Matter of Faith is Never Absolutely and in the Nature of the thing inevident ( for it may be so too as will be seen afterwards ) but only that it is not necessarily so , there being no reason from the Nature of Faith that requires it should , which may consist with Evidence , though it proceeds not upon it , and has no regard to it as a Motive . So then the formal Reason of Faith is always Clear , the Matter of it Absolutely consider'd may be clear or not clear , as it happens , according as the Nature of the thing is , but as Believ'd , or as Consider'd under the formality of being the Object of Faith so it is always inevident and Obscure , as being not supposed to be assented to for the sake of its Evidence ( even when it has any ) but wholy upon another Account , already sufficiently represented . 23. And thus having struck some Light into the Darkness of Faith , by stating and explaining with what exactness I could in what Sense it is an inevident Assent , I cannot forbear Observing by the way ( though a little of the soonest ) of what Service this Account may be towards the grand Question of Believing things above Reason . For if Faith be an inevident Assent so far at least as not to respect the Evidence of its Object , why may not a thing be believ'd though it be above Reason ? For what though it be above Reason , is it therefore above Faith ? Has Faith any regard to Evidence ? Or is it determin'd by any Rational Motive , I mean that is taken from the Nature of the Object ? Even when a thing is evident , Faith is not supposed to assent to it because of its Evidence , and why then may not a thing be believ'd though it be not evident ? Some Contend that Faith and Evidence cannot possibly consist together , and according to them Not only what is inevident may be believ'd , but whatever is believ'd must be inevident . But this I look upon , and have already shewn to be a Mistake . And 't is a Mistake in the Extremity too . For I take it to be every whit as much an Extreme to say that the Object of Faith is always inevident , as to say that it is always evident . However , it is always inevident so far as Believ'd , which is the Middle Point between the two extremes . The Nature of Faith requires at least this Relative inevidence of the Object , whatever it be in its own Nature , and we need no More . For if the Object of Faith be alwayes inevident so far as Believ'd , then will it not follow that it May be believ'd though inevident ? For my part I see nothing that should hinder this Consequence , if the Principle it proceeds upon be right . The Principle is ( and a very moderate one sure , the generality of Writers straining the Matter a great deal higher ) that the Object of Faith is inevident as far as Believ'd . The Consequence is , that therefore a thing may be believ'd , though inevident . 'T is true indeed one of these is an Absolute , and the other only a Relative inevidence . But this signifies Nothing to the Argument . For why may not a thing really and in it self inevident be believ'd , when even that which is Evident is Consider'd by Faith as inevident ? Why , then 't is all one ( as to Faith ) as if it were so indeed ; For what does the Evidence signify , or what real alteration does it make , if Faith has no regard to it , nor Consideration of it ? And what should hinder then but that a thing really inevident may be believ'd , especially if reveal'd by God himself , and concerning himself . The short is , Faith as Faith has no regard to Evidence ( I mean that of the thing ) and Faith as Divine has no need of it , and therefore why an inevident thing may not be believ'd is what I do not understand , and would be glad to Learn . 24. But to return ( for I look upon this as too much a digression from the present , and too much a Prevention of what is to follow to be further pursued ) after having thus discours'd of the Nature of Faith in General , and the double Distribution of it into Humane and Divine , with proper Considerations upon each of them , it remains that it be now further consider'd that each of these may be either Explicit or Implicit . Then we are said to believe Explicitly , when we believe determinately such or such a thing in particular , distinctly knowing what that Particular thing is . And then Implicitly , when we believe indeterminately and at large whatever is proposed to us by such an Authority , not knowing what in particular is proposed , or what it is we Believe . Which though it seems to carry the Appearance of an Assent too blind and hood-winkt to be the act of a Reasonable Creature , may yet in its proper place become him as much as the other , and indeed is every whit as rational an Assent in its Ground and Principle . For all Explicit Faith is founded upon Implicit , and has Implicit Faith in it . 25. To understand both this and the Nature of Implicit Faith the better we are to Consider ( what has been already intimated ) that Faith proceeds upon Premisses , as well as Science , and is the Conclusion of a Syllogism . And I further Note ( what perhaps may not be unworthy the Observation of the Curious ) that the Major Proposition in Faith Explicit is the Conclusion in Faith Implicit , as may be seen in the Syllogism before set down . Whatever is reveal'd by God is true , This is Reveal'd by God , Therefore this is true . The Major Proposition here ( whatever is reveal'd by God is true ) is the Conclusion of Implicit Faith , whose act is as much to believe to be true whatever God reveals , as the act of Explicit Faith is to believe that this or that in particular is so . So that Explicit Faith proceeds upon Implicit , borrows from it its Conclusion for its Principle , and begins where the other leaves off . Just as in the Subalternation of Sciences , that which is a Conclusion in one is a Principle in the other , so 't is here in the Subalternation of these two Faiths , whereof that which is Explicit may be said to be Subalternated to that which is Implicit . Let not any therefore vilify or disparage Implicit Faith as a blind and irrational Assent , since it lays a ground for Explicit , which serves it self of it , using its Conclusion as a Principle , even as what is a Conclusion in Geometry is a Principle in Perspective . And as Geometry is therefore accounted the Superiour Science , so ought implicit Faith to be reckon'd as the Superiour Faith , upon whose Conclusion the other proceeds , and which it self proceeds thus , Whatever is reveal'd by him that is Infallible is true , God is Infallible , Therefore whatever is reveal'd by God is true . Here besides that 't is plain to be seen that the Conclusion of this last Syllogism is the Principle of the precedent One , and that Explicit Faith supposes what is proved in Implicit , it may be further noted that Implicit Faith ( as being the highest degree of Faith ) is due only to the highest , that is , to an Infallible Authority , the reason why whatever is reveal'd by God is here Concluded to be true , being , because he is infallible . Infallibility then is the proper ground of Implicit Faith , and accordingly the Church of Rome assuming to her self the Character of Infallible , does upon that Supposition rightly require it . I say upon that supposition , for she is right enough in her Consequence , supposing her Principle to be true . But the truth of it is , that is Most Extravagant , and such as carries in it such matchless Arrogance and Presumption as befits only him who as God sitteth in the temple of God , shewing himself that he is God. For God only is Infallible , and therefore he only has right to require Implicit Faith. And to him indeed it is due from every one of his Creatures in the highest Measure imaginable , as is also Implicit Obedience upon the same Ground . Of both which we have a signal Example in Abraham , who when he was call'd by God to go out into a place which he should after receive for an Inheritance , is said by Faith to have Obey'd , and to have gone out , not knowing whither he went. 26. But now what can be more dark and inevident than this Implicit Faith ? It s Formal Reason indeed is sufficiently clear , and it resolves at last into a Ground highly Rational , and so may be said in that respect to be the highest Reason . For certainly nothing can be more Reasonable than to believe whatever God ( who is Infallible ) reveals . There is therefore no Darkness on this Side . Nay even the Light it self does not shine more Clear. But as for the Matter of it ( if I may call it so where nothing distinctly is believ'd ) that is sure as dark and obscure as can well be conceiv'd , so dark as even to be Invisible . For a Man to believe at large without any restriction or limitation whatever God shall propose to him , let it be what it will , not Knowing what that is ( like Abraham's going , not knowing whither he went ) is such a dark and obscure act of Faith as has nothing clear in it but the Humility and Devotion of him who so believes . This is a Faith Worthy of God , as well as peculiar to him , and 't is the great inevidence and obscurity of it that makes it so . For so far is the Matter of it from having any Evidence in it , that it is not so much as Evident what the Matter of it is . Here then is the very Blackness of Darkness , and he that has this infolded Faith ( as every true Believer has ) and can thus trust God in the Dark , where he sees nothing but only the general Reason of his so doing , is not likely in any of the more explicit instances of it to plead the inevidence of the Article to excuse his Infidelity , or to deny his Faith to an otherwise sufficiently clear Revelation , merely because it is above his shallow Reason . 27. Upon what has been hitherto discours'd it will not be difficult to give in few words a Satisfactory Resolution of a Celebrated Question which among the Schoolmen has made a great many , and that is , whether Faith belongs to the Vnderstanding or to the Will : It is plain by the Measures already laid down that it belongs to the Latter . For Faith ( as all acknowledge ) is an Assent , and Assent is a Species of Judgement , and Judgement ( as has been shewn already ) is an act of the Will , not of the Understanding , whose only Operation is Perception , and consequently Faith is an act of the Will consenting to , imbracing , acquiescing and reposing it self in what the Understanding represents as proposed and reveal'd by God. And indeed unless Judgment and consequently Faith did belong to the Will as their proper and immediate Principle , 't is impossible to Conceive how a Man should be blame-worthy for any of his Opinions , or how he should stand accountable either for Error on the one hand , or for Infidelity and Heresy on the other . For if Faith be an act of the Understanding then since the only Operation of the Understanding is Perception , the greatest Fault of an Infidel or a Heretic will be Non-Perception , which indeed is not Error but Ignorance , whereas Infidelity and Heresie are always supposed to include Error , and to be also the worst of Errors . And this Non-perception is only a Negation , and such as resolves into want of Parts , which is not a Moral but a Natural defect , whereas Infidelity and Heresie ( as indeed all that is Faulty ) are understood to be Privations , and Defects of a Moral Nature . But then to make them so they must be voluntary ( nothing being faulty but what is so ) that is again they must be Wilful , that is , they must be acts of the Will , and Consequently Faith which is the Habit whereof those Sins are Privations , must also belong to the same Principle , or else in short there would be neither Vertue in having it , nor Vice in being without it . And accordingly our Saviour in upbraiding the Iews with Infidelity does all along not only by Confequence , but directly and expresly , Charge it upon their Wills : Ye will not come to me , that ye may have Life . 28. And thus I have gone thorough what I intended , and what indeed is of greatest Consideration , upon this Subject of Faith. In the account of which if I differ from any Authors of the better Character that have either professedly or occasionally written upon it , particularly Baronius and Dr. Pearson , 't is not that I love to lay aside great Authorities , or affect to be by my self , but because I follow the best Light of my Understanding , write with Freedom and Ingenuity what I think , and endeavour to represent things as they are , without having regard to Authority any further than I think it joyn'd with Truth and Reason . Which shall also be my Rule in what remains of this Treatise . In the Mean time what has been hitherto discours'd concerning Reason and Faith may serve as a good Preparation in order to an Account of the Great Question Concerning the Belief of things above Reason . But before we enter upon any thing of that Nature , 't is fit the Distinction of Above Reason , and Contrary to Reason be Consider'd and rightly Stated , which is the task allotted for the next Chapter . CHAP. III. The Distinction of things Contrary to Reason , and above Reason , Consider'd . 1. THere are some Distinctions in the World that are without a Difference , though Difference be the Ground of all Distinction , and this by some is pretended to be of that Number , who will have the Parts of it to be Coincident , and that Contrary to Reason and above Reason signifie in reality alike , and are but different Expressions for one and the same thing . And though they may be reasonably suspected to do this to serve the interest of a Cause for whose advantage it would be to have this Distinction taken away , yet they have the Confidence to Charge the same upon those that hold it , pretending that it is only a dextrous Shift and Evasion invented by Subtile Men as an Expedient to relieve the Distress of a desperate Argument , when there is nothing else to be said for it . 2. Which of these is the Evasion , either the denying or the allowing this Distinction , will best appear by the Examination of it , which , besides its Serviceableness to our Clearer proceeding in what we are now upon , I am the rather induced to undertake , because ( as Mr. Boyle Observes in a little Treatise upon this Subject ) there are divers that employ this Distinction , few that have attempted to explain it , and none that has taken care to justifie it . Indeed He himself is the only Person that I know of that has written professedly about it ( and I cannot but wonder that a thing of such Curiosity and Importance should be so little Consider'd ) though I think he has not gone to the Bottom of the Subject , nor is sufficiently clear even as far as he goes . However because he has some Considerable Observations upon it ( as indeed his Thoughts are generally very good ) and there is no reason why we should refuse any additional Light in so dark and untrodden a way , I shall for the further advantage and illustration of the Matter first draw up into a short view what that Excellent Person has Meditated concerning it , with such Occasional Remarques as I shall think necessary , and then proceed to state the thing according to my own Conceptions , hoping that between us both it will be sufficiently clear'd , and that nothing of any Consequence will be overlook'd that belongs to the Consideration of this so little consider'd , and almost Virgin Subject . 3. To give you then in the first place the Sum of Mr. Boyle's Account , He proposes in general two things . 1. To declare in what sense the Distinction is to be understood . 2. To prove that it is not an Arbitrary or illusory Distinction , but grounded upon the Nature of things . As to the first he tells you that by things Above Reason he Conceives such Notions and Propositions as Mere Reason , that is , unassisted by Revelation would never have discover'd to us , whether those things be to our Finite Capacities clearly comprehensible or not . And that by things Contrary to Reason he understands such Conceptions and Propositions as are not only undiscoverable by mere Reason , but such as when we do understand them do evidently appear repugnant to some Principle , or to some Conclusion of right Reason . 4. Now before I go any further I would here by this great Man's leave , and with due deference to his high Character , remarque , that though things undiscoverable by mere Reason without Revelation may in a Certain sense be said to be above Reason , in as much as they surpass the Natural ability of the Understanding to make the first Discovery of them , yet this is not what Divines mean by Above Reason as they use the Phrase in this Distinction , opposing it to Contrary to Reason . For this Distinction was intended against the Socinians , who generally reject the Mysteries of Faith as contrary to Sense and Reason , to which we reply that they are not Contrary to Reason but only Above it . They cry out that this is no Distinction , but a mere Shift and Evasion , pretending that the I arts of it fall in together , and that what is above Reason is also contrary to it , and therefore not to be believ'd . Now 't is most plain that both they that use this Distinction , and they against whom it is used do not . Mean by things Above Reason such as are beyond the first invention or Discovery of it . For besides that to mean that our Mysteries are only undiscoverable when we say they are above Reason , would be too little a thing to oppose to Contrary to Reason , it is also too little a thing to intend by Mystery , since though the undiscoverableness of them by Reason might be a sufficient ground of their being so call'd before their Revelation , it can be none now after they are reveal'd . And therefore if we say of these Mysteries now that they are above Reason , we cannot be presumed to intend it in respect of their undiscoverableness . And 't is as plain that that our Adversaries do not so understand us . For they deny that things above Reason are to be believ'd , and that because ( according to them ) above Reason and contrary to Reason are all one . But now no Socinian that understands his own Principle would deny the Credibility of things above Reason , as that signifies only undiscoverable by Reason alone , much less would he say that what is above Reason ( in that Sense ) is also contrary to it . No , without doubt they will in this sense both allow us the Distinction , and the Mysteries ( if they may be so call'd ) that are built upon it . But then this plainly shews that they do not understand it in this Sense , any more than we . 5. Instead therefore of saying undiscoverable , he should have said incomprehensible by Reason . Into which he slips unawares in the account of the other part of the Distinction , things Contrary to Reason , by saying that they are such as when we do understand them do appear repugnant , &c. which plainly implies that the former things that were said to be above Reason are such as we do not understand , even when discover'd , and not such as we are not able only to Discover , since otherwise there will be no Antithesis in the Second part , in which there is nothing amiss except those words as are not only undiscoverable , which in my judgment ought to be expung'd as the Production of the first Mistake . 6. Mr. Boyle proceeds to illustrate his Explanation of this Distinction by a Comparison drawn from Sight . He supposes a Man to be askt by a Diver what he could see in a deep Sea. To which the Man is supposed to reply that he could see into a Sea-green Liquor to the depth of some yards and no further . So that if further ask't if he could see what lies at the Bottom of the Sea , his Answer no doubt would be in the Negative . But then if the Diver should let himself down to the Bottom and bring up thence and shew him Oysters or Muscles with Pearls in them , he would easily acknowledge both that they lay beyond the reach of his Sight , and that the Pearls were Genuin and Good. But if the Diver should further pretend that each of these Pearls was bigger than the Shells they were contain'd in , this would be thought not only undiscernible by the Eyes , but contrary to their Informations , and to admit this would argue the Sight not only to be imperfect , but false and delusory , and accordingly 'tis presum'd that this he would not admit . 7. Now I not only allow this Comparison , but even admire it for the singular Aptness and Pertinency of it to illustrate , even to the Sense , the difference between things above and things contrary to Reason , only I think it seems to proceed upon the supposition that by things above Reason are meant such only as are incomprehensible by it , which certainly would make the Comparison much more Apposite and Exact . Whereof he himself appears sensible at the end of it , where offering to consider the Matter more distinctly , he tells you that the things above Reason are not all of one sort , but may be distinguish'd into two kinds sufficiently differing from each other . which he makes to be these , that there are some things that Reason by its own Light cannot Discover . And others , that , when proposed it cannot Comprehend . This indeed is true , but then he should have said so sooner , and have told us withal that by things above Reason ( as the Phrase is used in this Distinction ) he meant the Latter Sort only , the Former not being to the Purpose . 8. However he proceeds upon that part First , that is , to shew that there are divers Truths in the Christian Religion that Reason left to it self would never have been able to find out . Of which he gives several Instances , which as not being to the Point , I pass over , and come to his other Consideration of things above Reason , meaning such as when proposed do surpass our Comprehension , and that ( as he well observes ) upon one or other of these three Accounts , either as not clearly Conceivable by our understanding , such as the Infiniteness of the Divine Nature , or as inexplicable by us , such as the Manner how God can Create a Rational Soul , or how this being an Immaterial Substance can act upon a Human Body , or be acted upon by it , &c. Or else lastly as Asymmetrical or unsociable , that is , such , as we see not how to reconcile with other things evidently and confessedly true , whereof he gives an instance in the Case of Prescience and Contingency . 9. He further observes ( and I think rightly ) that there may be difference of degree in things above Reason , as to their Abstruseness . That some things appear to surpass our understandings immediately , even before attentively lookt into . And other things only when a narrow inspection is made into them , being intelligible enough in the 〈◊〉 ▪ and as imploy'd in common Discourse . Whereof he gives instances in Place , Time , and Motion . And he makes use of this Observation to solve a Difficulty wherein it is pretended that we cannot profess to believe things which we acknowledge to be above our Reason , without discovering that we do not well consider what we say , and that we then talk like Parrots . To which the substance of his Answer is , that we may talk of those things according to that Notion of them which is more Obvious and Superficial , though not according to that which is Philosophical and Accurate . 10. After this Explanation of what is meant by Above Reason and contrary to Reason he comes in the Second place to justify the Distinction by shewing that it is grounded upon the Nature of things . And that he does by shewing that there is no Necessity that things above Reason should be also Contrary to Reason . This he shews first of things above Reason in the first Sense , viz. those that are undiscoverable by Reason alone , but this being not the sense of Above Reason as it is used in this Distinction , and since things according to this sense above Reason are not affirm'd by our Adversaries to be contrary to it , I pass over all that he says upon this part , and strike in with him again where he shews the same of things above Reason in the Second sense . I cannot meet with any thing directly under that Head , but only a few Passages here and there scatter'd up and down . As when he says of Galileo , that when he first made his Discoveries with the Telescope and said that there were Planets that mov'd about Iupiter , He said something that other Astronomers could not discern to be true , but nothing that they could prove to be false . And again when he says that for a thing to be above Reason is Extrinsecal and Accidental to its being true or false . Because to be above our Reason is not an Absolute thing , but a Respective One , importing a Relation to the Measure of Knowledge that belongs to Human understanding . And therefore it may not be above Reason in reference to a more inlightned Intellect &c. which indeed is rightly and very judiciously remarqu'd in it self , and no less pertinently to the present business . And again when he says that there are some things true which yet are liable to Objections not directly answerable , and so above Reason . He instances in the Controversie of the Divisibility of Quantity , where each side of the Contradiction is press'd with unanswerable Objections , and yet as parts of a Contradiction , one of them must necessarily be true . And yet take which you will you run into invincible Difficulties . Which indeed well concludes that a thing that is above Reason may yet be true , and if true then not contrary to Reason , it being impossible that what is so should be true . Which one Consideration is indeed enough to justifie the Distinction beyond all exception . 11. Mr. Boyle has yet a further Observation concerning this Distinction too Considerable to be pass'd over , and that is , that he looks upon it to be of Importance not only to the defence of some Mysteries of the Christian Religion , but even of some important Articles of Natural Theology , in which ( as he shews by several Instances ) there are many Doctrins which must be acknowledg●d to be true , and yet whose Modus is not explainable . 12. After this he Considers an Objection wherein it is pretended that the granting this Distinction would be of bad Consequence , as affording shelter to any unintelligible stuff that a bold Enthusiast may obtrude under the venerable Title of a Mystery , that is above Reason . To which he answers very judiciously , that he does not deny but that the Distinction is liable to be ill imploy'd , but that this is no other than what is common to it with divers other Distinctions , which are without Scruple Admitted because useful , and not rejected because they have not the Priviledge that they can never be Misapplied . And that therefore both in reference to those other Distinctions , and that he had been treating of , it becomes Men to stand upon their Guard , and strictly examine how far the Doctrine proposed as a Mystery , is intitled to the benefit of this Distinction . Which if it should be employ'd to justifie any thing , that , though styl'd a Mystery , is but a pretended one , the Errour ( as he well observes in the Close of all ) will lye , Not in the Groundlesness of the Distinction , but in the Erroneousness of the Application . 13. In this you have the Sum and Substance , as briefly and as clearly as I could represent it , of Mr. Boyle's Thoughts concerning things above Reason and contrary to Reason , which , like all his , are great and strong , and ( allowing only for those inaccuracies taken Notice of ) just and true . And now though what this Excellent Person has offer'd may serve to let in a great deal of Light into the Distinction , yet since a thing of such Consequence if true , and so much Contested whether true or no , can never be made too Clear , and sometimes a different , though not better , Representation of a thing may contribute to its further Illustration , every Reader having his particular Point of View , so as that the very ●ame Notion or Truth that does not Meet with him in one Posture , may shine full in his Face and strike him with success in another , I shall therefore under the Shelter of Mr. Boyle's Authority , and by the advantage of his Light , venture to set down my own Thoughts concerning this weighty Point , applying my self chiefly to that part of it , wherein I think the other Account Most defective . 14. And first though it should be true that to be above Reason is to be Incomprehensible , and to be Contrary to Reason is to appear repugnant to some Principle or Conclusion of Right Reason , yet I do not think this of it self sufficient either to Clear or to Justifie the Distinction , since it may be both again demanded what it is to be incomprehensible , and what repugnant , and again disputed whether incomprehensible and repugnant be not the same , as well as whether that which is above Reason be not also Contrary to it . And then we are but where we were before . This Account of the Matter is then too Gross and General to be rested in , and we must be therefore more minute and particular in our Explanation of it , if we would be more Clear. 15. However since Generals are to go before , and do also prepare the way for Particulars , I shall first propose the general Idea of things above Reason and contrary to Reason , and then particularize upon that Idea , by opening and unfolding more distinctly and explicitly what is contain'd in it , and by so comparing and collating together the two parts of the Notion as to shew the real Difference that is between them . So that I shall make but one work of the Explanatory and Iustificatory parts , supposing that there needs no more to the Justification of the Distinction , than only to have the Members of it well explain'd . For if the Idea of Above Reason be distinct from the Idea of Contrary to Reason ( as the Explanation of them will shew that it is ) then the Distinction proceeds upon a real Difference , is grounded upon the Nature of things , and has all that is necessary to a true and good Distinction . 16. By things above Reason then ( as the Expression is used in this Distinction ) I conceive to be Meant , Not such as Reason of it self cannot Discover , but such as when proposed it cannot Comprehend . And by things Contrary to Reason I conceive such as it can and does actually comprehend , and that to be absolutely Impossible . Or in other words , a thing is then above Reason when we do not comprehend how it can be , and then Contrary to Reason when we do positively comprehend that it cannot be . Thus in the General . 17. But to be a little more Particular , we are to Consider upon the first Part , that when we speak of things above Reason , the word Reason here ( as was shewn in the first Chapter ) signifies the same as Vnderstanding , and there being but one only Operation of that , namely Perception , by Comprehend here must be meant the same as by Perceive . So that when we say of things above Reason that they are such as Reason cannot Comprehend , 't is the same as to say they are such as the Understanding cannot Perceive . But then when we say , Cannot Perceive , 't is to be carefully noted that this is not to be understood of the literal and Grammatical Meaning of the Proposition , as if the thing said to be Above Reason were perfectly unintelligible , but only of the Truth of it , as was observ'd before concerning Faith. And then again when we say that Above Reason is when we do not Comprehend or Perceive the Truth of a thing , this must not be meant of not Comprehending the Truth in its whole Latitude and Extent , so that as many Truths should be said to be above Reason as we cannot thus thorougly comprehend and pursue throughout all their Consequences and Relations to other Truths ( for then almost every thing would be Above Reason ) but only of not comprehending the Union or Connexion of those immediate Ideas of which the Proposition supposed to be above Reason consists . And which is therefore said to be above Reason not because the simple and direct Meaning of its Terms is unintelligible , or because the Truth of it is not comprehensible in its remotest and utmost Extent , but purely because the Connexion of its Ideas , or the manner of it , is not discernible , and that partly for want of sufficient clearness of the Ideas themselves so as to be able to perceive their Union Intuitively , and partly for want of a due and proper Medium whereby to compare them , so as to discern their Union in the way of Science and Demonstration . 18. 'T is also to be Observ'd upon the Second part of the Explanation , that I chuse rather to say that things contrary to Reason are such as we Perceive to be Impossible , than such as appear contrary to some Principle , or some Conclusion of Right Reason . This being the more General and Absolute Idea , whereof the two other are but Instances and Specifications . For then is a thing said to be Impossible when its Ideas cannot stand together or be united . Which may be either because of the immediate Opposition and Inconsistency of the Ideas themselves with themsel●●s so as Mutually to Exclude each other ( as in a Contradiction ) or because of their inconsistency with some other Truth , with which it cannot Comport . Or in other words , either because one of the Ideas cannot consist with the other , by reason of the immediate opposition that is between them , or because the Union of both is inconsistent with some Truth or other , which therefore will not suffer them to be United . Which Truth will be indeed either a Principle or a Conclusion of right Reason . And then we are said to Perceive a thing to be Impossible when we perceive that its Ideas cannot stand together , and that either immediately by the very inconsistency of the Ideas themselves , or mediately by the Repugnance that they carry to some other Truth , whether Principle or Conclusion . Which Repugnance I take to consist in this , that the supposed Principle or Conclusion cannot stand with the Union of such Ideas , and that therefore if such a Principle or such a Conclusion be true ( as is supposed ) then such Ideas are not United , and indeed are as uncapable of Union , that is as impossible , as if there were an immediate inconsistency between the Ideas themselves . So that for a thing to be Contrary to Reason , is , in short , for the Understanding to perceive the Absolute impossibility of it , or that its Ideas cannot stand together , which it does either Immediately by perceiving the direct inconsistency of those Ideas , or Mediately by perceiving their inconsistency with some evident and incontestable Truth or other , whether Principle or Conclusion . For the way and method is the same in knowing a thing to be False or impossible as in knowing it to be True , and accordingly as the Process of the Understanding is either Immediate or Mediate in the latter , so is it also in the Former . But though there are these different ways of perceiving the impossiblity of a thing , 't is in the General Perception of its Impossibility and not in the several ways of it that its contrariety to Reason must be made Formally to consist ; Even as it was shewn before of Knowledge , which is made to consist in the Perception of the Relation of Ideas , and not in this or that determinate manner of perceiving it , which indeed serve afterwards to distinguish Knowledge into its kinds ( as suppose Intuitive and Demonstrative ) but do not enter into its First and General Idea . For which Consideration I think the Perception of a things impossibility does better express its Contrariety to Reason than the Repugnance it appears to have to some Principle or Conclusion of it , that being only ( as I said before ) an instance and specification ( and but one single one too ) of its Impossibility . 19. So Now we are arrived to a Clear and Distinct Conception of things Above Reason and things Contrary to Reason . A thing is then above Reason when we do not Perceive or Comprehend how it can be . And then Contrary to Reason when we do Perceive that it Cannot be , or is Impossible . As to give a plain and sensible Instance of each of these . That the sides of an Hyperbola should be always approaching to each other and yet never meet , though continued to infinity ; is a Proposition of unquestion'd Certainty in Geometry , and yet such as passes the Reason of a Man to Comprehend how it can be , and therefore may properly be said to be one of those things that are above Reason . But now that a Triangle should have Parallel Sides , is not only above Reason , but directly Contrary to it . For here the Understanding is not only at a loss to Comprehend how it may be , but does positively and evidently perceive that it cannot be , it being utterly impossible that a Figure of Three Lines should have its sides Parallel to each other . 20. Now though by this Explanation of things above Reason and contrary to Reason the Difference between them is already obvious even to the eye , and stares a Man in the very Face , like things of great inequality whose Disproportion appears at View , without Measuring them , yet for further Satisfaction 's sake , and to make the matter as plain as any thing in Nature to all but those who either have not , or will not use their Understandings , let us a little Compare these Ideas together , thereby the better to illustrate their Difference . 21. It is most Evident that the Idea of things above Reason and the Idea of things contrary to Reason are two really distinct Ideas , and that One is Not the Other . This immediately appears from the very direct View of the Ideas themselves . For what can be More plain than that Not to Comprehend how a thing may be , and to Comprehend that it cannot be , are two different things ? And what better way have we to know the Distinction of things , but only that the Idea of one is not the Idea of another ? But then besides , the Ideas of these things are not only Formally different from each other , but have also different Properties and Characters belonging to them , and such too as are exclusive of each other , and which therefore do manifestly shew the Ideas to which they belong to be distinct . For , for a thing to be above Reason implies only a Negation , the Not Comprehending how a thing can be , but for a thing to be Contrary to Reason implies the Position of an Intellectual act , the Comprehending that it cannot be . Again , in things above Reason the Proposition is supposed not to be understood , whereas in things Contrary to Reason , it is supposed to be well understood , and that to be false and impossible . Again , in things above Reason the Mind determines nothing concerning the Object proposed , whether it be true or whether it be false , whether it be Possible , or whether it be Impossible . All that she determines is concerning her own Act , that she does not Comprehend how it can be . But whether it be or not , that she does not affirm , but holds herself in a perfect Suspence . But now in things Contrary to Reason the Mind is every whit as positive and decisive , and does determine as boldly and freely as in those things that are most according to it . Whereby it plainly appears that to be Contrary to Reason is something more than to be above it , and that the Mind proceeds a great deal further in the former than in the latter , the Language of the Soul in things above Reason being only , How can these things be ! But in things Contrary to Reason she is Positive and Dogmatical , roundly pronouncing , This cannot be . So that unless there be no difference between a Negation and a Positive Act , between the Ignorance or Non-Perception of a thing , and the knowing it to be False , between Suspension and a peremptory Determination , between a greater and a less , 't is most undeniably evident that the Parts of this Distinction are not only really but widely different , and that to be above Reason is one thing , and to be contrary to Reason is another . 22. If it be pretended ( as some perhaps may be likely to Object ) that to be Contrary to Reason implies a Negation , as well as to be above Reason , because it is there supposed to be Comprehended that the thing is False and cannot be , and that therefore they agree in one of the Main instances of their Difference , to this the Answer is Clear and Full. I grant there is a Negation in one as well as the other , but then I distinguish of Negation . There is a Negation of the Act , and a Negation of the Object . Contrary to Reason does indeed imply a Negation of the Object , that is , it implies a Separation and dis-union of certain Ideas , as inconsistent and incompatible one with another . But it does not imply a Negation of the Act , but the quite Contrary , because the understanding is here supposed positively to comprehend the thing , and withal the Impossibility of it , which is not done in things Above Reason , wherein the Negation is that of the Act. So that this first and great difference between them stands firm and good . 23. And now having thus far justified the reality of this distinction of things Above Reason and Contrary to Reason both by the Explanation and Collation of the Parts of it , which thereby appear to consist of Ideas as different as can well be conceiv'd , I might further proceed to do the same by producing some Instances of things confessedly Above Reason that are also notwithstanding as confessedly True. For if any one thing that is Above Reason be yet found to be true , this plainly demonstrates the thing in Question ( if there can be yet any Question about it ) most evidently shewing that what is Above Reason is not as such Contrary to Reason , it being impossible that what is Contrary to Reason should be true , whatever is Contrary to Reason being also as Contrary to Truth . I might also further alledge that to be Above Reason does equally abstract from True and False ( which Contrary to Reason does not ) and that not only because , as I observed before , it determines nothing concerning its Object , but also because 't is a thing not of an Absolute , but of a Relative Importance , as being an extrinsecal Denomination taken not from the Nature of the Object as it is in it self , but only as it is to us , and in relation to our not only Finite , but very Limited Capacities . For to be Above Reason is not to be Above Reason in general or all Reason , so as to be absolutely incomprehensible , but only Human Reason . But then that which is Above the Reason of a Man may not be Above the Reason of an Angel ( as indeed what is Above the Reason of one Man may not transcend that of another ) and what is above the Reason of an Angel may yet be perfectly comprehended by God , the Supream and Soveraign Reason . So that to be Above Reason here is of a respective signification , such as does not express the quality of the Object as it is in its own Nature , but only as it is in reference to such a particular Faculty , whereas to be Contrary to Reason is not a Relative but an Absolute thing , and whatever is Contrary to Reason , is Contrary to all Reason , and so consequently to Truth . I say I might further insist on these and some other Considerations , but being partly prevented here by Mr. Boyle ( whose Account I would have used to supply the defects of Mine , as Mine is intended to supply some of his ) and having so abundantly clear'd the difference of these things already , I shall not so far distrust either the Strength of the Argument , or that of my Reader 's Understanding , as to prosecute this Matter any further than only to shape an Answer out of what has been laid down , to an Objection which I meet with in a Modern Writer against Monsieur Iurieu , and which , to do it the utmost Justice , I will set down in his own words . 24. I have Consider'd ( says he ) the Distinction which they use between being Contrary to Reason , and being above Reason . 'T is agreed that 't is not possible to believe what is Contrary to Reason . But 't is said that we can well believe what is above Reason . This Distinction seems to me of no use , or else I do not comprehend it . For if by being above Reason it be meant that we do not comprehend a Truth in its whole Extent , though what we conceive of it be clear and certain , I own that in this sense one ought to believe what is above Reason . But if by being above Reason be meant a Doctrine , wherein we see nothing Clear , a Doctrine which our Reason loses the sight of on all its sides , I mean that all the Propositions which may be extracted from it appear incomprehensible , such a one as this for example , that the three Divine Persons make but one God , &c. It seems that to be above Reason in this sense , is the same as to be intirely inaccessible to Reason , which differs nothing , but in words , from being Contrary to Reason . 25. I suppose whoever has duely consider'd and well comprehended the Tenour of the foregoing Discourse , can neither be insensible of the Deficiency of this Allegation , nor be long at a loss what Answer to return to it . But to spare my Reader this Trouble , My Reply is , that this Author's Argument proceeds upon a wrong Supposition . He supposes here that to be Above Reason must be either the Not Comprehending a thing in its whole Latitude and extent , or the Comprehending Nothing at all of it . Whereas I have shewn before that 't is neither of them ; That we do not mean by Above Reason what is all over unintelligible , even as to the very Meaning of the Proposition , nor what is not to be Comprehended in its utmost extent , but only what is incomprehensible to us as to the Truth of the thing , or the Manner of it . 'T is true indeed if the Proposition were perfectly unintelligible , so that ( as he says ) we could see nothing clear in it , even as to the very Sense and Meaning of it , we could no more believe it than what is Contrary to Reason , though even then it would not ( as this Author confusely enough pretends ) be the same with it , because what is Contrary to Reason is supposed to be well understood . But 't is much otherwise if it be incomprehensible only as to the Truth or Manner of the thing . This as I shall shew hereafter may very well be Beleiv'd , though what is Contrary to Reason cannot , and what is utterly unintelligible cannot . And I have sufficiently shewn already that what is thus only inaccessible to Reason differs , a little more than in words , from being contrary to it . 26. And now if Humane Nature were not a very unaccountable thing , I should stand greatly amazed at either the Natural or wilful Blindness of those who are for confounding things so vastly different as the parts of this Distinction , of things above Reason and contrary to it , most apparently are . There are indeed some things which we are ordinarily taught to distinguish , and yet when strictly examin'd and compared , will be found to have no real ground of Distinction in them . And 't is every whit as great ( and almost as Common ) a Fault to distinguish things that do not differ , as to confound those that do . And there are also other things of such near Resemblance and Cognation to each other that there needs a great deal of Art , Subtlety and nice Inspection to discern their Difference . So Fine and Minute and almost imperceptible are the Lines that terminate their Natures , and divide them from one another . But the Ideas of these things are as different as those of a Man and a Tree , a Triangle and a Square , so that a Man must wink hard not to perceive it , or be very insincere not to acknowledge it . And I cannot imagine why those especially who are known to serve themselves upon occasion of Distinctions which have no other Foundation than the mere Will and Pleasure ( unless you will say Interest ) of those that use them , should yet reject such a Solid and well-grounded , as well as well Authorized , one as this , but only because it is not for their turn , and , if admitted , would like a Bomb thrown into their Garrison , blow up and lay wast their Main Strength , and force them to desert and give up a Cause which they are ( now especially ) most Zealously Fond of , and seem resolv'd even against Reason to Maintain . 27. For I must further remarqu● ( and 't is an Observation not lightly to be pass'd over ) that if this One Distinction of things above Reason , and things contrary to Reason be once admitted , or shewn to be real , Solid and well-grounded , the main part of the Socinian Controversie is immediately , or at least in the very next Consequence , at an end . For the Reason why they will not believe things above Reason is because ( as they pretend ) Above Reason differs nothing in reality from Contrary to Reason , and so those things that are above Reason are also as much contrary to it as above it , and what is Contrary to Reason is on both sides acknowledg'd impossible to be believ'd . Well , but then if it be made appear ( as I think by this time is sufficiently done ) that these two are quite different things , and that to be above Reason is not the same as to be contrary to it , then even by their own Confession there can be no pretence why what is above Reason may not be Believ'd . Which I take to be the true inducement that makes these Men stand out so fiercely and obstinately against this Distinction ( for they are aware what mischief it will do 'em ) as it is also the reason why I have bestow'd so much care and pains to clear and justifie it . 28. And thus having given an Account of these great and Fundamental things , what Reason is , what Faith is , and what it is to be Above , and what Contrary to Reason , we have now prepared the way to the more full and direct Consideration of the Belief of things above Reason , the true state of which Question by what has been hitherto discours'd appears to be this , Whether we may not Assent upon the Authority of Divine Revelation to such things as our Understanding or Reason cannot perceive or Comprehend as to the Truth or Manner of them . Or , whether our not being able thus to Comprehend them , be a sufficient Reason why we should not believe them . For the Resolution of which we have already laid the Grounds , and shall now proceed more directly to build upon them in the following Chapter . CHAP. IV. That Human Reason is not the Measure of Truth . 1. WE have gain'd a most wonderful Point in the foregoing Chapter , by proving the Distinction between things Above and things Contrary to Reason , and such as of it self alone is sufficient Not only immediately to decide , but even forever to Silence the Controversie between us and our Socinian Adversaries concerning the Belief of things above Reason . For the only Objection that is or can possibly be pretended against the Belief of things above Reason being the supposed Contrariety of the same things to Reason , if it be shewn that to be above Reason involves no such Contrariety , then the Objection against the belief of such things is fairly and wholly removed , and consequently there remains no Reason why they may not be Believ'd . So that I cannot but look upon the Substance of my Work as most effectually done already , and those of our Adversaries that have any reasonable Measure of Penetration and Sincerity must needs be sensible of it . And I dare appeal even to their own Consciences whether they are not . However considering the importunity of those I have to deal with , as well as the weight of the Cause it self , I shall endeavour the further establishment of it upon some other Considerations , whereby I shall also give further Confirmation , and so repay what I am endebted to the Point contended for in the preceding Chapter , since we may as well argue backwards from the Believableness of things above Reason to their not Contrariety , as forwards from their not Contrariety to their Believableness , the Consequence being full as good , thus , Above Reason Believable , therefore not Contrary , as thus , Above Reason not Contrary , therefore Believable . Now in order to the fuller Conviction and demonstration of the Believableness of things above Reason I set out upon this Ground , that Humane Reason is not the Measure of Truth . 2. 'T is agreed among the Masters of Reason that as all Proof ought to be only of such things as need it , so there are Propositions so Clear and Evident of themselves that they have no need of being demonstrated , and that there are some again that are not capable of Demonstration , the Fulness and immediateness of their Evidence rendring them strictly indemonstrable . And it has been charged by one of the most Considerable of them as a Fault in the Method of the Geometricians that they set themselves to prove things that have no need of Proof , whereof he gives an Instance in Euclid , who goes formally to work to prove that two sides of a Triangle taken together are greater than one , although this be most Evident even from the Notion only of a Right Line , which is the shortest that can possibly be between two Points , and the Natural Measure of Distance from one Point to another , which it could not be if it were not also the shortest of all Lines that can be drawn from Point to Point . 3. Now though I cannot say that the Proposition of this Chapter is so Evident of it self as not to be capable of Demonstration , yet I must Confess I cannot but think it of the Number of those that do not need any , that is I mean , to those who will but take the Pains to consider it with Attention , and are withal so sincere as to say ingenuously what they inwardly think . For to unattentive or Captious Persons nothing is plain ( since there is Nothing but what some will contradict , and there are those who profess to doubt of every thing ) and even the Sun it self can't make a Man see , if either he want eyes , or will shut ' em . I cannot therefore say that to such men either this or any other Proposition is plain , but I would venture to be tried by any competent and indifferent Considerer whether this be not indeed a very plain and certain Proposition , as plain as most of those which pass for Principles and Maximes in Discourse , that Human Reason is not the Measure of Truth . And accordingly I should justly fear incurring the same Censure that is charged upon the Geometricians , of going to prove what is evident , were there not something peculiar in the present Case that makes it very different from theirs . For they dealing in Matters of an Abstract and indifferent Nature , and such wherein the Lusts and Passions of men are altogether uninteressed , have no real need to prove evident things , because for that very reason their Evidence is never Contested ; whereas the Point I have now in hand being of a Moral Concernment and such as incounters the Partialities and false Biasses of Humane Nature , particularly that great and governing one of Self-Love , though it should be of equal evidence with some of their Maxims , will yet not be equally secure from Opposition , and pass alike uncontested . And so there may be need of proving it , if not to do any necessary Service to the Proposition it self , yet to satisfie the importunity of the Men I argue with . Which indeed is the present Case , since ( as was intimated in the Beginning ) the Sentiment of these Men concerning the disbelief of things above Reason resolves at last into this Principle , that Human Reason is the Measure of Truth . Which therefore both for their Satisfaction and Refutation must be shewn to be False . 4. Now when I say that Human Reason is not the Measure of Truth , my meaning is , that it is not that Common Standard whereby Truth in the General is to be Measured , so that of every thing it may be safely Concluded that it is either true or not true according as it accords with this Measure , as 't is comprehensible or not Comprehensible by Human Reason . 'T is true indeed there is a certain Sense in which Human Reason sometimes is , and may be truely said to be the Measure of Truth , in as much as whatever the Understanding does clearly and distinctly Perceive may be concluded as most certainly true , it being impossible that a thing should be otherwise than as we clearly perceive it to be , without supposing our Perceptive Faculties to be in themselves Naturally False , and without supposing it also necessary that we should fall into Errour even in the right use of these Faculties ( it being impossible to conceive a More right use of them than to Assent only to what we clearly Perceive ) which are not only in themselves manifest Absurdities , but such also as would necessarily infer the Authour of our Natures to be also the Authour of our Errours and Deceptions . It must therefore be admitted by all what the Philosophers of the Cartesian way so earnestly stand and Contend for , that Clearness of Perception is the great Rule and Criterion of Truth , so far that whatever we do clearly and distinctly perceive to be true is really in it self True. But then this is only to be a Partial and inadequate Rule , and in some certain limited respect only , not absolutely and in general . For though I grant that whatever we clearly perceive is true , yet I deny that it follows likewise Backwards , that whatever is true we do also clearly Perceive , and so consequently that whatever we do not clearly Perceive is therefore not True. By which it is plain that this Cartesian Maxim must be very much abused to prove that Human Reason is the Common and General Measure of Truth , and I dare say the Great Authors of it never intended it to that purpose . 5. Reason or Understanding in general may be safely said , and must necessarily be allow'd to be the Measure of Truth . For Truth in general carries a necessary Relation to understanding in general , as fully adequate and commensurate to it . So that all Truth is simply and absolutely intelligible , the greatest and sublimest Truths as much as the least and meanest , those which the Angels study and desire to look into , as much as those which employ the narrow Thoughts of the poorest Rustic . The Former are in themselves as intelligible as the latter , and if not actually so well understood 't is not because of any incapacity in the Objects , but by reason of the Disproportion of the Faculties that are Conversant about them . But this disproportion must not be Universal , nor extend throughout the whole Order of Being . For what is intelligible must be so to some Understanding ( since what no Understanding can Comprehend is the same as not to be intelligible ) and consequently there must be an Understanding that Comprehends all that is truly intelligible , that is , all Truth . And accordingly it may be truly said of this All-Comprehensive Understanding , that it is the Measure of Truth , so that whatever this perfect Understanding does not understand is not intelligible , and if not intelligible , then also not True. Besides that it might be further Consider'd ( were this a proper place for so Abstract and Metaphysical a Speculation ) that Truth it Self , as to the real Nature and Essence of it , is one and the same with the Divine Ideas as they are related to one another , and does therefore exist Originally and intirely in the Mind of God , who is Substantial Truth , and accordingly does Comprehend all Truth , and so consequently is the Measure of it . And because this All-comprehensive Understanding is contain'd within the Extent of Reason or Understanding in General , therefore it may be truly said also of Reason or Understanding in General that it is the Measure of Truth , it being most certain that what is above all Reason , or what no Reason whatsoever can Comprehend is as much above Truth too , and cannot possibly be true . 6. But though it be thus necessary to allow this of Reason in General , the same cannot be allow'd of Human Reason . For whatever is the Measure of Truth must be fully adequate and Commensurate to Truth . That 's Certain . And therefore if Human Reason be the Measure of Truth it must have the same compass and extent with Truth , and possess it whole and intire , if not Essentially and Substantially as God does , yet at least Noetically and by way of Theory , so as to be able thoroughly to Perceive and Comprehend all Truth . But now that this Qualification cannot possibly agree to Human Reason ( though it be somewhat unreasonable that I should be put to prove such a Proposition as this ) I hope fully to demonstrate upon a Double Consideration , one taken from the Nature of Human Reason , and the other from the Nature of Truth . 7. And first to begin with Truth . This , as the Most thinking and Metaphysical Persons Conceive of it , is supposed to consist in the Relations of equality or inequality , or Agreement or Disagreement . Now we are to Consider that these Relations may be of Three Sorts , either such as are between Created Beings , or such as are between Intelligible Ideas , or such as are between Created Beings and their Ideas . And we are also to Consider that there are two General Sorts of Truths extremely different one from another , and therefore carefully to be distinguish'd . Those that regard only the Abstract Natures of things , and their immutable Essences , independently on their actual Existence . And others again that do regard things that do actually Exist . The former of these Constitute that Order of Truths which we call Necessary , the latter that which we call Contingent . And this double order of Truths results from that threefold Relation before-mention'd . From the first and third Relations arise Contingent Truths , which are nothing else but the Relations of agreement of disagreement that are either between Created Beings themselves , or between Created Beings and their Ideas . And these I call Contingent Truths in opposition to those that are Necessary and Eternal , partly because these Relations could not begin to exist before those Beings were produced ( it being impossible that there should be Relations between things that are not ) and partly because these Relations might not have existed , because those Beings might not have been produced . And as Contingent Truths arise from the first and third , so from the second and middle Relations result those Truths which are Necessary , Eternal , and Immutable , and which I understand to be nothing else but the Relations of Agreement or Disagreement that are between Ideas . 8. I go here upon the common and allow'd Distinction between Necessary and Contingent Truths , and upon the as much allow'd Supposition that there is such an Order of Truths as are Necessary and Eternal , which therefore I take for granted as a Principle , not to decline the trouble of proving it , but because it is a Confess'd as well as Evident thing , and I care not for proving any more evident things than I needs must . And that these Necessary and Eternal Truths are in this precisely distinguish'd from those that are Contingent , that they are the Relations that are between Ideas , I think is plain from the very Notion and Nature of them , because they are supposed to be such Truths as regard the Abstract Natures and Essences of things as they are in Idea , and not as they have an actual Existence in rerum Naturâ , since then they would not be necessary , but Contingent Truths , which would be contrary to the Supposition . And Because these Necessary Truths are the most considerable and principal sort of Truths , as being the Ground and Foundation of all Science , and the true and proper Objects of our Theory and Contemplation , and because for the same Reason whenever we speak of Truth Absolutely and in General we are presumed to mean necessary and immutable Truth , hence it is that Truth is commonly said by Metaphysical Writers to consist in the Relations that are between Ideas , though indeed this be strictly true only of Necessary Truth . But it is sufficient to the present purpose that it is true of this . And so much I suppose will readily be granted me at least , that the general Nature and Reason of Necessary and Eternal Truths consists in the Relations that are between Ideas . 9. I further add that these Ideas must be the same with the Divine Ideas . 'T is true indeed that exactly speaking all Ideas are Divine Ideas , even those which we use to call our own , it being most Certain ( as might easily and with the greatest Evidence be shewn ) that the immediate Objects of our Understandings are no other than the Ideas of the Divine Intellect , in which we see and contemplate all things . But not to enter into this sublime Speculation at present , it will be sufficient to consider that unless the Ideas whose Relations Constitute those Truths which are Necessary and Eternal be the Divine Ideas , it will be impossible that Necessary and Eternal Truths should be what we suppose they are , that is Necessary and Eternal . For Necessary and Eternal Truths must be Necessary and Eternal Relations , and it being impossible that Relations should be more Necessary or Eternal than the Subjects from which they result , unless these Ideas the Subjects of these Relations be Necessary and Eternal , how can their Relations be so ? 'T is plain therefore that these Ideas must be Necessary and Eternal . But now I pray what Ideas are so but the Divine ? What is there in the whole Compass of Being that is Necessary , Eternal and Immutable but God and his Divine Perfections ? As therefore we say that these Necessary and Eternal Truths are Relations between Ideas , and not such as are between either Created Entities themselves , or between them and their Ideas , because then they would be of the Order of Contingent , not of Necessary Truths , For the same reason we must say that they are the Relations that are between the Divine Ideas , those only being sufficiently steddy and Permanent Subjects to sustain such Stable and Immutable Relations . And indeed were it not for those Representative Perfections of the Divine Nature which we call Ideas , there would be no Necessary and Eternal Essences to support these Necessary and Eternal Relations , and then there could be no such Relations , and if no such Relations , then there could be no Necessary Truths , and is no Necessary Truths then no Science Which by the way would most Convineingly prove to any Capable and Attentive Understanding the absolute Necessity and Certainty of a God , as the most inmost Ground and Central Support of the whole Intellectual World. 10. Well then it can no longer be doubted but that these Necessary and Eternal Truths are the Relations that are between the Divine Ideas . But now as these Ideas are Infinite as being the Essential Perfections of God , and really identify'd with his Divine Nature and Substance , so it must necessarily follow that the Relations that result from them , and subsist between them must also be Infinite . And then since these Truths do essentially Consist in , and in their Reason and Formality are no other than these Ideal Relations , it no less evidently follows that Truth also must be Infinite too . 11. Which also will be necessary to Conclude upon another Account . For I confider again that since Relations do not in reality differ as distinct Entities from their Subjects and Terms ( as the Relations of two Circles supposed to be equal to each other do not really differ from the Circles themselves so related ) these Ideal Relations must in the reality of the thing be one and the same with the Divine Ideas themselves , and consequently with the Divine Nature with which these Ideas are identified . And accordingly Truth which is the same with these Ideal Relations must also as to the real Essence and Substance of it be one and the same with the Divine Nature . 12. And that indeed it is so may be further , and somewhat more directly , demonstrated thus . That God is the Cause of whatever is besides himself , or , that whatever is , is either God or the Effect of God is a clear and acknowledg'd Principle . Necessary Truth then is either God or the Effect of God. But it is not the Effect of God , and therefore it can be no other than God himself . Now that it is not the Effect of God , the many gross Absurdities which that supposition draws after it I think will oblige him that Considers them to acknowledge . For First , if Necessary Truth be the effect of God either it would not be necessary , which is against the Supposition ; or if it be , then as being a necessary Effect it must have a necessary Cause , that is a Cause necessarily determin'd to act , and so God would be a necessary Agent , even ad extra . He would also be an unintelligent Agent . The Consequence is not to be avoided . For if Truth be the effect of God then antecedently to the effecting of it , there was no Truth , and consequently no Knowledge , because there could be nothing known ; and so God in the production of Truth ( if indeed he did produce it ) must be supposed to act altogether in the dark , and without any Intelligence . Again , if Truth be the Effect of God , then the Perfection of the Divine Understanding must be supposed to depend upon something that is not God , nay upon something created by God , whereas God is the true perfective Object of all his Creatures , and is himself completely Happy in the sole Contemplation of himself . ' T●will follow again that God has constituted an Order of Realities which he has not ●ower to abolish ; that he has made some things which he cannot unmake again . And lastly to add no more , If Truth be the Effect of God then it cannot be God , ( because God cannot produce what is Himself ) and if it be not God , then by the Supposition there will be something Necessary , Immutable , Eternal and Independent , &c. that is not God. Which last Consequence as it contradicts the Common and Natural Sentiment of Mankind , so it struck so hard against a certain very Thoughtful and Metaphysical Head , that he could not forbear urging this as One Argument against the very Being of Necessary Truth ; because then ( as he pretends ) there would be something Necessary besides God , not considering that this Necessary Truth is really one and the same with the Divine Substance . Which one Consideration puts by the whole force of his Argument against the Being of Necessary Truth , though however it be sufficiently conclusive of the Point we now contend for , that this Truth is not the Effect of God. For if it were then his Allegation would take place ; that is , there would indeed be something Necessary besides God , which though it does not follow from the Supposition of the Being of Necessary Truth , is yet plainly inseparable from the other Supposition , that of its being the Effect of God. For then the very next Consequence is , that there would be something Necessary besides God , which no Religious , nor indeed Rational Ear can bear . 'T is plain therefore that Truth is not the Effect of God ; and since it is not , it remains by vertue of the premised Disjunction that it can be no other than the very Substance and Essence of the Deity . 13. And to this purpose I further consider , That the whole Perfection of the Mind does consist in its union with God , who is her only true Good. This seems to me a Proposition of a very shining Evidence . For the good of the Mind must of necessity be something Spiritual , otherwise it would be of a Nature inferiour to herself , and so not capable of being her Perfection . But neither is that enough Whatever is the good of the Mind must not be only of a like Nature with the Mind , that is , of a Spiritual , but of a superiour Nature too . It must be something above the Mind that can be its Perfection , and that can act upon it , and inlighten it , and affect it with pleasing Sensations , otherwise how can it be able to add any thing to its better Being or Perfection ? And in order to all this it must also be intimately present to it , and united with it , otherwise how can it so act upon it ? But now God is the only Spiritual Being whom we can possibly conceive thus qualified to be the good or perfective Object of our Minds . Whence it follows that he only is so , and that we cannot become either more Perfect or more Happy in any Kind or Degree but by our Union with , and Possession of God. And hence it further follows , that Truth could not be any Perfection of our Understandings if it were not the same with the Divine Essence ( since that is our only perfective and beatifying Object ) and that therefore since it really is perfective of our Understandings , and that in the very highest measure ( the Understanding being then most Perfect when it has the clearest and the largest view of Truth ) it can be no other than the very Essence of that Infinite Mind who is the only true Good and Objective Perfection of all Spirits . 14. 'T is true indeed Des Cartes makes all Truth , even that which is Eternal to have been positively instituted and establish'd by God , to depend upon him as the Summus Legislator , to be the effect of his Will and Pleasure , and by Consequence to be Absolutely and Originally Arbitrary and Contingent . So that according to him 2 and 2 might not have been 4 , or 3 Angles of a Triangle might not have been equal to 2 Right ones if God had pleas'd so to Order it . But this Notion of this Great Man does so rudely Shock the Natural Sense of Mankind that it cannot find Admission even where the rest of his Philosophy does , but is generally exploded notwithstanding the eminency of its Author , and that even by one of his greatest Admirers , and ( as I think ) by far the Most Considerable of his Disciples . And truly I think this Opinion is treated no worse than it deserves , since besides the Absurdities already Mention'd , it shakes the Foundations of Science , yea and of Morality too , by supposing the Natures not only of Metaphysical and Mathematical Truth , but even of Moral Good and Evil to be of a Positive and Arbitrary , and Consequently of a Contingent Ordination . It is therefore deservedly as well as generally rejected , but then let those that reject it have a Care that they fall not into a worse Absurdity . As they would not suppose Truth to be of a Positive and Alterable Nature and that the Relations of Ideas might have been otherwise than they are , so let them have a Care how they make any thing Necessary and Immutable that is Not God. Let them be Consistent with themselves , and as they justly reject the Opinion that makes Truth the Effect of God's Free and Arbitrarious Constitution , and consequently of a Mutable and Variable Nature , so let them own and Confess ( as they are Obliged to do ) that it is no other than God himself . For there is no other way of avoiding Des Cartes's Absurdity . For if Truth be not God then 't is the Effect of God , and if the Effect of God then since the Constitutions of God are Free and Arbitrary , the Natures and Relations of things might have been quite otherwise than they are , the whole Science of Geometry might be transposed , a Circle might have the Properties of a Square , and a Square the Properties of a Circle , 2 and 2 might not have been 4 , or what else you will instance in . And so in Morality too ( which is of far worse Consequence ) there might have been the like transposition , what is Vertue might have been Vice , and what is Vice might have been Vertue . These are the Natural Consequences of Truth 's being the Effect of Divine Constitution , and they are intolerable ones too , and therefore the Principle from which they flow is by the general Current of Writers well denied . But then unless they proceed , and acknowledge Truth to be one with the Divine Essence they cannot help relapsing into the same or worse Absurdities . For whoever says that Truth is not God must say that it is the Effect of God , and whoever says that , must either say that 't is Arbitrary and Contingent , or if he says it is Necessary and Immutable , he must allow of something Necessary and Immutable that is not God. But now it being most Evident that there is nothing Necessary that is not God , if Truth be not God then 't is plain that it cannot be Necessary ( which presently runs us into the Cartesian Absurdity of the Arbitrary Position of Truth ) or if it be Necessary then 't is as plain that it must be God. The short is , Truth is either God or the Effect of God. If it be not God , then 't is the Effect of God as Des Cartes says . But if not the Effect of God ( as the Consequent Absurdities from that Principle demonstrate , and as is generally granted ) then 't is God himself as we say . It must be one or the other , there is no Medium . To say that Truth is God , or to say that 't is the Effect of God are each of them Consistent Propositions , though from the gross Absurdities of the Latter the Former only appears to be the right , but to deny that 't is the effect of God and yet not to say that it is God , that is to affirm that 't is neither the Effect of God nor yet God , is all over unmaintainable and inconsistent . If it be not the Effect of God ( as is both generally and justly acknowledg'd ) then it must of Necessity be God , since whatever is , is either God or the Effect of God. 15. And indeed if Truth be not God how comes it to be Cloath'd with the Glorious Ensigns of his Majesty , to wear the Characters of his Divinity , and to have so many of his peculiar and incommunicable Attributes ? How comes it to be Necessary , Immutable , Eternal , Self-existent , Increated , Immense , Omni-present and Independent , and that not only upon the Conceptions of any Minds whether Human or Angelical , but even all things whatsoever , which might never have been made , or might now be annihilated without any Prejudice to the being of Truth , which does not respect the natural and actual Existencies but only the Abstract Essences of things . For were there no such thing as any real Circle or Triangle in Nature it would still be never the less true that their Abstract Essences would be determinate and invariable , and that such and such distinct Properties would belong to them . Which by the way plainly Convinces that Truth is none of the Effects , Works , or Creatures of God , since it did exist before them , does not now depend on them , and would remain the self-same Immutable thing without them . But then I demand whence has it this Self-subsistence and Independency of Being ? Whence again has it its fix'd and unalterable Nature , such as we can neither add any thing to , nor diminish ought from ? How is it that it is Present in all Places , and to all Minds , so as to be Contemplated by them all at the same time , and after the same Manner ? How comes it to pass that we cannot so much as dis-imagine it , or by way of Fiction and Supposition remove it out of Being ; but it still returns upon us with a strong and invincible Spring , since even the very Supposition that there is no Truth carries a Formal Proposition in it whose Ideas have a certain Habitude to each other , and so Contradicts it self . Besides how comes it to be a Perfection of the Divine Understanding ? Is any thing a Perfection to God but himself ? How comes it also to be the Rule and Measure of his Will , which can be determin'd by nothing but what is just Reasonable and True ? Can any thing be a Rule to God that is not himself ? Does he Consult or Follow any thing but what is One with his own Divine Nature and Essence ? And yet God consults and follows Truth , and cannot act but according to its Immutable Laws and Measures . It is not therefore really distinguish'd from him , but Coeternal and Consubstantial with him , and so in Consulting Truth he Consults his own Essence * , even the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Eternal and Increated Wisdom , the true intelligible Light , in whom are all the Ideas and Essences of things , the Fulness of Being and Truth , who in the Beginning was with God , and was God , who is Eternally Contemplated by him with Infinite Joy and Complacency , and who said of himself Incarnate , I am the Way , the Truth , and the Life . I would fain know how all these incommunicable Attributes of God should agree to Truth if it be any thing less than a Divine Nature . Particularly I demand , whence has it that unshakeable Firmness and Stability , that invincible Permanency and Sted●astness , that Necessity of Existence , that utter repugnance to Not Being , but only because it is really Coessential and Consubstantial with him whose Name is Iehovah , and who is Being it self , to whom it is Essential to Exist , or rather , whose very Essence is Existence . 16. But now from this Coessentiality and Consubstantiality of Truth with the Divine Nature ( a Noble and Sublime Theory , but which I do but lightly touch over , having not room here to pursue it at large ) it evidently and necessarily follows again that Truth is Infinite . There cannot be a more immediate , nor a more necessary , nor a more inseparable Connexion between any two things than between this Consequence and that Principle . And indeed if Truth were not Infinite how can the Knowledge of God be so ? Not sure as Concretely and Objectively Consider'd , for that manifestly implies the Infinity of its Object . And what is the Object of the Divine , or of any other Understanding , but Truth ? And should Knowledge here be taken for the Power or Faculty of Knowing , to what purpose is an Infinite Power of Knowing unless there be an Infinite to be Known ? And would not such a Power be uneasie and afflictive , as well as useless , to him that had it , unless the Object be supposed to carry due Proportion to it : For if it be so uneasie a Reflexion to some of us to have such short and narrow Faculties when the Compass of Truth has so large and spatious an extent , to be able to know so little when there is so much to be known , how much more troublesom and painful would it be to the Supreme Intelligence to have an Infinite Understanding when all that is intelligible is but Finite ? Would not that Infinity of his Capacity serve to vex and disquiet him more than the Narrowness of ours does us , the difference being as much as between having a great Stomach and but little Meat , and a little Stomach when there is a great deal of Meat , whereof which is the greatest Punishment is Obvious to imagine . And we may judge of this in some measure by our selves . We have in us a Capacity boundless and unlimited . For tho' our Understandings be Finite , our Wills know no Measure , and are in a manner Infinite . As God has made us capable of enjoying an Infinite Good , so Nothing less than that can satisfie our Desires . For we desire Good as Good , and consequently all possible Good. Now we find this to be a great Pain to us at present to desire an Infinite Good when all that we can enjoy here is Finite . The greatest part of the Uneasiness , the Melancholy , the Disconsolateness , the Aridity that accompanies Human Life will be found , if traced to the Original , to proceed from hence , viz. from the little proportion that is between our Capacities and our Gratifications , between what is desired and what is enjoy'd . And this Desire of an Infinite Good will be a far greater Punishment to us Hereafter when the Activity of our Faculties shall be more invigorated and inlarg'd , if we have not then an Infinite Good to enjoy . ●Twill be at least the worst ingredient of Hell and Damnation , if not all that is to be understood by it . And yet we are still to Consider that our Will is In●●nite only Ex parte Objecti , because it desires an Infinite Good , and not Ex parte Actûs because it desires it infinitely or with an unlimited Force and Activity . For 't is impossible that a Finite Nature should have any Power or Force in it that is strictly infinite , or that any such Act or Operation should proceed from it . But then what would the Affliction be if the Act were Infinite as well as the Object , and we were to aspire after an Infinite Good with an Infinite Desire ! What Conception can Frame a just Idea of the Misery of such a State ! And can it be much less for an Infinite Intelligence to have only a Finite Intelligible for its Object ? But there is Nothing Painful or Afflictive in the Condition of the Supremely and Completely Blessed . And therefore we must Conclude that as the Infinite Will of God has a Good fully Commensurate and Adequate to its unlimited Activity , whereon it may Center and Repose its Weight , so the Infinite Understanding of God has also an Infinite Intelligible for its Object . And since the Formal Object of Understanding in General , and Consequently of the Divine , is Truth ( as that of the Will is Good ) hence it follows again that Truth must needs be of an Infinite Nature . 17. And do we not find it so when we Convert our selves to it by Study and Meditation ? When we apply our Minds to the Contemplation of Truth , and set our selves to muse and think , do we not find that we launch forth into a vast intelligible Sea , that has neither Bottom nor Shore ? And the more we think and the more we Meditate are we not still more and more convinc'd of this , and do we not discover the further we go in our Intellectual Progress , that there still lies more and more beyond us , so that the more we advance in the Knowledge of Truth the more we inlarge Our Idea of it , as the greatest Travellers think most Magnificently of the World ? Do we not find as in a Spatious Campaigne , so in the immense Field of Truth , that our Eye wearies , and our Sight loses it self in the boundless Prospect , and that besides the clear view which we have of a few things at a little distance from us , there lie all round us vast Tracts unmeasurably diffused , whereof we have only Confuse and indistinct Images , like the Faint Blew of the far distant Hills ? Are not the Relations and Combinations of things with one another Infinite , and should but one link in this Endless Chain be alter'd would not innumerable Alterations ensue upon it ? Should but One Proposition that is False be supposed True , or One that is True be supposed False , what Understanding but the Divine could go on with the Train of New Consequences that would result from such a Supposition ? I say New Consequences , For we are to consider that besides the Absolute Systeme of Truth which contains the Relations of Ideas with their settled Coherencies and Dependencies one upon another according as they really stand in their Natural Order , there is a Secondary Systeme of Truth which I may call Hypothetical , that results from any supposed Change made in the Absolute Systeme , whence will still arise new and new Consequences even to Infinity . But not to consider Hypothetical Truth , can the Bounds of that which is Absolute be ever fix'd , or its Stock ever Exhausted ? Does it not after all the Study that has been employ'd about it , and the Numberless Number of Volumns that have been written upon it furnish perpetual matter for our Contemplation , and is it not a Subject for everlasting Thoughts and Considerations ? Has it not been the great Research of the Thoughtful and Inquisitive for many Ages , and yet does not every Age refine upon its Predecessour , and produce New Discoveries ? Are not the Sciences continually improved , and yet are there not still Depths in every Science which no Line of Thought can ever Fathom ? What a vast Fecundity is there in some plain simple Propositions , nay who can number the Conclusions that may be drawn from any one Principle ! Take the most simple Figure in Geometry , and where is the Mathematician who after a Thousand Years Study can reckon up all the Properties that may be affirm'd of it , both as Absolutely Consider'd , and as it stands in relation to other Figures ? And what then shall we think of the whole Science in all its Branches and Dependencies , Particularly of Algebra , the Main Ocean of this Bottomless Sea ? And what shall we say of Metaphysick's , another unmeasurable Abysse , and what of the endless Circle of Truth , if not the same which one of Iob's Friends says of God , Canst thou by searching ●ind out Truth , Canst thou find her out unto Perfection ? It is as high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? The Measure thereof is longer than the Earth , and broader than the Sea. And that because they after all are Finite , whereas this is truly and strictly Infinite . Which by the way sufficiently proves a God , and that this God is Truth , whose Eternal and Glorious Majesty be Blessed for Ever . 18. But then let us Consider , if Truth be indeed ( as you see ) of an Infinite Nature , then to prove that Human Reason is not fully adequate to it , does not intirely possess it , nor all over and wholly comprehend it , and consequently cannot be the Measure of it , there will be no need of laying open the great Weakness and Deficiency of our Understanding : I need not represent the Imperfection of its Light , nor the Shortness of its Views , nor the Slenderness of its Attainments , nor the very Narrow Extent of its Knowledge , nor the very little Progress it is able to make in the Contemplation and Comprehension of Truth ; That there are a great many things whereof we have no Ideas ( for which we need go no further for an Instance than our own Souls ) and that even where we have Ideas of things we cannot always discern the Relations and Connexions that are between them , and that either for want of sufficient Clearness in the Ideas themselves to have their Relations perceived immediately without comparing them with other mediate Ideas , or else for want of such due and proper Mediums wherewith to compare them , and that therefore the extent of our Knowledge is not only vastly exceeded by the Natures of things , but also very Considerably even by our own Ideas , there being many things whereof we have Ideas , and sometimes very clear ones too , and yet which we know no more how to reason upon or discourse of intelligibly , or with any Certainty , than we do of those things whereof we have no Ideas at all , being , for Example , no more able to tell what proportion such a Circle bears to such a Square though we have clear Ideas of both , than we are to tell what proportion there is between Angels and our own Souls , things whereof we have no Ideas . A very remarkable Instance of the Shortness and Contractedness of our Understandings , which it seems are not only destitute of the Ideas of many things , and Consequently of the knowledge of them ( it being impossible that the extent of our knowledge should exceed that of our Ideas ) but are also Blind to those very Ideas which they have , and cannot see even when they have the advantage of the Light. But I say I need not present my Reader with a Night-piece of Human Reason , describe great Blindness and gross Darkness , how ignorant she is when she does not adventure to judge , and how Erroneous when she does , stumbling and falling ( as is usual in the dark ) out of one mistake into another , out of one Errour into another , either by im●racing false Principles , or by drawing wrong Conclusions from true ones , so that Ignorance seems her safest Retreat , and to suspend her best Wisdom ; These I say and such other of our intellectual Infirmities I need not insist upon or make any advantage of , it being sufficient to conclude the Point in hand that Human Reason in its largest Capacity and Extent and with all the advantages of both Nature and Artificial improvement is after all but a Finite thing ( and that to be sure the most Zealous of its Votaries and Advocates must confess that it is ) since 't is impossible that what has Bounds should be able totally and adequately to Comprehend what has None , or that Finite should be the Measure of Infinite . 19. I know but of one thing that can with any Pertinency be replied to this Argument , and that is , that though Human Reason ( as Finite ) be not able to comprehend all Truth ( as being Infinite ) yet however there may perhaps be no one Truth in Particular but what , when presented to it , may be comprehended by it , and so Human Reason may be rightly said to be Adequate and Commensurate to Truth as Distributively , though not as Collectively consider'd . But to this I have several things to return . First of all I say that such is the reciprocal dependence and concatenation of Truth that the want of a thorough and intire Comprehension of all Truth in its widest and most diffused Extent must needs very much Eclipse the view and darken the Perception of any one Solitary Truth in particular , so that however we may have some tolerable Perception of it , and such as we may call Clear in Comparison of some other Truths which we do not see so clearly , yet it cannot be near so clear and Distinct a Perception , as that Infinite Being has of it who sees not only the Truth it self , but also the Manifold Relation , Connexion , and Combination that it has with all other Truths . The difference between these two ways of Perception being of a like Nature with that which is between seeing a Proposition as it stands singly by it self , and seeing the same Proposition with all its Relations and Dependencies , and in conjunction with the whole Context and Coherence of the Discourse whereof it is a Part. I say again Secondly , that though we may have a competent Perception of some plain and simple Truths without pursuing them thorough all the Relations and Dependencies that they have with other Truths ( since otherwise , as I have hinted already , we should be able to understand nothing , and every thing would be above Reason ) yet however we do not know but that there may be some Truths of such a Nature as not to be understood without the adequate Comprehension of those Relations and Dependencies ; which since we have not , we do not nor can ever know but that there may be some Truths that are so above us as to be out of our Reach , and to lie beyond all possibility of Comprehension , and consequently that Human Reason is not adequate and commensurate to Truth even Distributively consider'd . I say we do not know , and 't is impossible we should ever know but that thus it may be . For how should we be able to know it , or upon what shall we ground this our Knowledge ? It must be either upon the Natural Force and Penetration of our Understandings , or upon our Actual Views and Perceptions , or upon the Nature of Truth it self . As for the Capacity of our Understandings though we do not know the precise and exact Bounds and Limits of it , yet we know in the general that it is Finite , and has its fix'd and determinate Measure , which it would strive in vain to exceed . As for the Nature of Truth , that we both experiment , and from the foregoing Considerations must of necessity conclude to be Infinite . And what Ground of Assurance can we have from either or both of these , which are apt rather to lay a Foundation of Diffidence and Distrust ? And then as for our actual Views and Perceptions , though we should suppose them to have been hitherto never so clear and distinct , never so numerous and extensive , and never so fortunate and successful , so that our Victorious Understandings never yet met with a Baffle , nor sounded a retreat from a too difficult and impregnable Theory , suppose in one word , that we never yet applied our minds to the consideration of any one Truth but what we fully comprehended and were perfect Masters of ( which yet he must be a very Presumptuous , or a very little experienc'd Thinker that shall affirm of himself ) how notwithstanding do we know , considering the Finiteness of our Intellect , and the Infiniteness of Truth , but that there may be Other Truths of a Nature so far above us , and so disproportionate to us , as not possibly to be Comprehended by us . For we cannot argue here from the past Successes and Atchievements of our Understandings to the Future , or because there has been nothing hitherto proposed to us but what we Comprehended , that therefore there can be nothing proposed but what we can Comprehend . If we conclude thus , we forget the vast disproportion between Truth and Human Reason , that the one is Finite and the other Infinite , the due and attentive Consideration of which would convince us that tho' we have thought never so much , and never so well , and comprehended never so many Truths , yet for ought we know there may be Truths which our intellectual Sight though aided with all the advantages of Art , that may help the Mind as much as a Telescope does the Eye , can yet never penetrate , and which ( by the way ) it may be Worthy of God to reveal to us if 't were only to Check and Controle the daring Progress of our Understanding , to make us understand our Measure and remember that we are but Men , to be sensible of the defects of that part upon which we most value our selves and despite others , and that even the Light that is in us is but Darkness . Whether there be any such Truths I do not now say , but only that upon the Supposition of the Infinity of Truth 't is impossible for us to be sure but that there may be such , which is enough to hinder Our Reason from being ( at least as to us ) the Measure of Truth , since if it be so 't is more than we know , or can possibly be assured of , which makes it all one ( to us ) as if it were not . For we cannot make use of it as a Measure , or draw any Consequence from it to the Falsehood , Impossibility , or Incredibility of things Incomprehensible , since for ought we know or can know to the Contrary , there may be Truths which we cannot Comprehend . 20. But then I say further Thirdly , that the Infinite Nature of Truth will Oblige us to acknowledge that there actually are and must be such . For if Truth be Infinite then 't is plain that we cannot Comprehend it in its full and intire Extent , and so much the very Objection supposes . But then I say that as the want of a perfect Comprehension of all Truth does very much shade and darken the perception of any one single Truth in particular , and that because of the mutual connexion and dependence of things one upon another ( as was before observ'd ) so it must needs quite Eclipse and totally Abscond some Truths from our View . For there are some Truths so very Complex and Abstruse , and that lie so deep , and , as I may say , so far within the Bowels of the Intellectual Systeme , that include such a Multitude of Relations , depend upon so many Suppositions , are the Conclusions of so many Premisses , presuppose and require the knowledge of so many things ( of some of which it may be we have not so much as the simple Ideas ) have such a Train of Principles Planted and Intrench'd as a Guard before 'em , and draw such an immense Retinue of Consequences after them , and are every way so mingled , involv'd and combined with other Truths that they cannot possibly be understood without an intire and all-comprehensive view of the whole Rational Systeme . Instances of such Truths abound in every Science . But there is nothing that may furnish us with so sensible and palpable an Illustration of this Matter as th● Order and Measure of Divine Providence . We are all fully assured from the very Notion and Idea of God as involving all possible Excellency and Perfection in it , that he is a Being infinitely Wise , Good , Just and Holy , and Consequently that his whole Conduct in the Government of the World must necessarily carry the Character of all these Attributes , and that he cannot possibly do any thing contrary or repugnant to any of them any more than he can deny himself , or depart from the Essential Perfections of his Infinite Nature . And upon this Consideration is founded the best Argument we have for Submission and Resignation to the Will of God , and Acquiescence in his Providential Dispensations . Thus far then we are all satisfied and agreed . And yet it cannot be denied when we come to Particulars , but that there are Phenomena in the Moral as well as in the Natural World which are utterly insolvible , and that a great many of these Dispensations of Providence are accompanied with desperate and invincible Difficulties , such as have at once exercised and puzzled the thoughts of the most inquisitive in all Ages , and still remain Obstinate and Unmoveable Objections not only to the Atheists and Libertines , but even to the most sober and intelligent of both Philosophers and Divines , Men of the greatest Light and Piety , those who best understand , and do most reverence and adore the ways of God. And adore them after all they must , for so intricate and intangling are the Difficulties , or ( by the leave of some ) I would say Mysteries of Providence , especially in those dark Scenes of it that relate to the Divine Concourse and Cooperation with the Will of Man , the Ordination of his Final State , the Order and Distribution of Grace , the Permission , Direction and Nice Conduct of Sin , &c. that the Capacity of our Understanding will not serve us to give a clear and unobnoxious account of them . Indeed the diligent and curious Wit of Man has gone a great way in this as well as in Other Matters , and several Systemes and Hypotheses have been invented about these things by Contemplative Spirits , among whom the two very particular Authors of the Treatise of Nature and Grace , and of L'Oeconomie Divine have I think gone the furthest of any . But though some of these Accounts bid fairer for reception than others , by striking some glimmering Light into these Abstrusities , yet still they all agree in this , that they leave a great deal more in the Dark , and labour with Difficulties even where they do Explain : So that after all they discover nothing so much as their own Shortness and Deficiency . In the mean while we know and are most certain in the General , that all is right and as it should be in the Conduct of God towards his Creatures , and that he cannot make one false Step in the Government of the World. So much we understand without Systemes , and truly not much more with them . For as for the Particular Scenes of Providence we know not what to make of them ; and when we have consider'd the Dispensations of God as much as we can or dare , we find our selves after all obliged to confess , that though Righteousness and Iudgment are the Habitation of his Seat , yet Clouds and Darkness are round about him . 21. But now how comes it to be so Dark and Cloudy ? How come we to be so little able to see the particular Wisdom , Goodness , Justice and Holiness of those ways of God , which in the general we are convinc'd to be so Wise , Good , Just and Holy ? Why can we not enter into the Detail of Providence ? Why even because we do not see it throughout , and have not a Comprehension of its Universal Systeme . For the Passages of Providence 〈◊〉 of such a Relative and Complicated Nature , there is such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual in-being or indwelling in them , ( if I may transfer an Expression hither , commonly applyed to a higher Mystery ) they are so interwoven with , and have so common a dependance upon one another , that without a Comprehensive View of the whole Drama , we can hardly make any thing of any one Particular Scene . Indeed if we could have such a View as that , a View that went round and through , and grasp'd the whole Area of that immense Circle , we should quickly see the Regularity of the most uneven and odd-figured Parts , and how wonderfully they conspired ( like the Flats and Sharps of Musick ) to the Order and Harmony of that excellent and surprizing Beauty that results from them . But being not able to reach this , we are not competent Judges of the rest , ( which by the way should repress our forwardness to fit in Judgment upon things so far above the Cognizance of our Court ) ; and though we know the Measures of God to be all Wise , Good , Just and Holy , yet this is only an implicit Knowledge , founded upon an External Evidence only ( much after the same manner as it is in Faith ) even the general Conception we have of the Divine Perfection , without any clear and immediate discernment of the Internal Connexion that is between the things themselves . We believe 't is all well and right because the Infinitely Wise God sits at the Helm ; but then again , because he is so Infinitely Wise we cannot found the Depths of his Wisdom , ( as indeed it would be very strange if an Infinitely Wise Agent should not be able to do things Wisely , and yet beyond our Understanding ) nor reconcile all his particular proceedings to the Laws of Reason and Equity ; but the more we study about these things the more we are at a loss , the further we wade into this Sea the deeper we find it , till at last we find our selves obliged to cry out with the most inspired Apostle , O the Depth of the Riches both of the Wisdom and Knowledge of God , how unsearchable are his Iudgments , and his Ways past finding out ! And all for want of an Intire and Comprehensive View of them . For if the Knowledge of some very Compounded Truths be impossible without the Clear Perception of the Simple Principles upon which they depend ; and a Man would to no purpose beat his Brains about the Consideration of Conical Sections , till he has first well possessed himself of Ordinary Geometry ; how much less then ( may we conclude ) are the Intricate and very Complicated Events of Divine Providence to be unravel'd without a Collected and Simultaneous Idea of the Universal Systeme whereof they are parts , to which they relate , and from their Concentricity with which they receive all their Order and Beauty , but which is in a manner lost to us for want of Compass enough in our Prospect . By which single Instance it appears ( among many others that might have been given ) how the Incapacity of Comprehending Truth in its whole Extent may disable us from Comprehending many Particular Truths ; and consequently , that the same Infinity of Truth which hinders us from Comprehending it according to that Extent , must also hinder us as much from being able to comprehend every Particular Truth . So then there will be Particular Truths which are Incomprehensible by us , and consequently Human Reason is not Commensurate to all Truth , not only as Collectively , but even as Distributively Consider'd . And therefore not as Distributively , because not as Collectively . 22. But then to raise our Speculation a little higher , I consider yet further , that the Infinity of Truth is not only an Infinity of Extent , but also an Infinity of Nature , that is , that the Compass of Truth is not only Boundless and illimited , and that it has in it an inexhaustible Spring , which like the Source of Light , is never to be drawn dry by the most thirsty draught of the whole Intellectual World , but also that there are Particular Truths of a Nature truely infinite , and by consequence incomprehensible to any Understanding that is not so . For we are here to recollect , what has been already shewn , that Truth is Consubstantial and Coessential with God and with the Divine Ideas . Now though these Ideas are all equally of the Essence and Nature of God , and so far equally Divine ( it being impossible that there should be any thing in God that is not God ) yet there is this general and very remarkable Difference between them , that some of these Divine Ideas are Absolute , and some Relative . That is , some are of the Essence of God Simply and Absolutely as He is in Himself , without any Relation to any thing out of Himself . And others again are of the Essence of God consider'd purely in Relation to things without Him either in Act or in Possibility , and only so far forth as the Divine Essence is representative of Creatures . Or if you will , thus : We may consider a twofold Being in Ideas , Esse Reale , and Esse Ideale or Repraesentativum . Some Ideas are Divine , not only according to their Esse Reale ( for so they are all ) but also according to their Esse Repraesentativum , as representing God to the Mind that Contemplates them . Others again are Divine only according to their Esse Reale , being indeed of the Substance of God , but not representing him , but his Creatures , and so are Divine in the same sense as the Idea of a Body is Spiritual , viz. Essentially only , not Representatively . Which Diversity indeed resolves into the former , because they are of the Essence of God , not as it is absolutely in itself , but only as it is representative of Creatures , according to such a certain Modality and Limitation of Perfection . And accordingly though they are truly Divine Ideas as well as the other , yet they are not said to be Ideas of God , as not representing him , but his Creatures . The short is , The Essence of God may be consider'd either as it is absolutely in it self according to its Infinite Simplicity , or as it is in relation to , and representative of things without , either of an Actual , or of a Possible Existence . And so the Ideas or Essential Perfections of God are of two sorts : Either such as are of the Essence of God consider'd in the first sense , as it is in it self , or else such as are of the same Divine Essence only in the second sense , as far forth as that Essence is representative of things out of it self ; upon which by the way , I suppose , must be grounded ( if we will resolve things into their last Principle ) the common distinction of the Attributes of God into Communicable and Incommunicable . The Incommunicable Attributes of God being those Perfections that are of the Divine Essence Simply and Absolutely consider'd as it is in it self ; and the Communicable those that belong to the Divine Essence Relatively consider'd , and as representative of Creatures , to whom accordingly they are in their Measure truly applicable ; whereas the former are not , but are peculiar to God alone ; which sufficiently shews the difference between this double order of Divine Ideas . But to make it yet more intelligible by an Instance . The Idea of the Divine Immensity , or that Perfection in God which we call his Immensity , is of the Essence of God according to the first sense , as it is simply and absolutely in it self ; being no other than the Substance of God as it is universally diffused , intirely present in , and filling all places without being circumscribed by any , yet without any Local Extension . But now the Idea of Extension , or that Perfection in God which vertually , eminently , and modo intelligibili , answers to Extension ( and is therefore frequently called by Mr. Malebranch , L' ètendue intelligibl● ) is of the Substance of God , not as it is in it self simply and absolutely , but only as far forth as it is representative of Matter , or Body , and imitable or participable by it , according to those Limitations and Imperfections which belong to that kind of Being , and which are represented by this its Idea . I know not whether I express my self to the Conception of every Reader , but I am sufficiently Clear and Intelligible to my self ; and whoever is not much wanting either in Metaphysics , or in Attention , cannot I think well miss my Meaning . 23 Now the use that I make of this Speculation to the present purpose is this : Those Ideas which are of the Essence of God only as that Divine Essence , according to some certain Limitations and inadequate Considerations of it , is representative of Creatures , must be consider'd by us as of a Finite Nature . Because however truly Divine and of the Essence of God , yet not as it is absolutely and simply in it self , but only as it is in relation to Creatures ; that is , as partially and inadequately consider'd , according to certain Abstractions and Limitations of Entity and Perfection , such as the things whereof they are Ideas do require . And accordingly such Ideas are ordinarily said , not to be the Ideas of God who is Infinite ( for they do not represent him , though Essential to him ) but to be the Ideas of Creatures , who are Finite . They are indeed Divine Ideas , because Essential to God ; but they are not Ideas of God , because they are of the Divine Essence only as it relates to Creatures , and is representative of them . Of Creatures therefore they are the Ideas , and God in seeing them is not properly said to see himself , ( though they are of himself ) but to see Creatures ; because though they are of his Divine Essence , yet 't is only according to such Precisions , Limitations and Inadequations of it as to be expressive and representative of their Finite Perfections . As therefore the Realities which these Ideas represent are Finite , so these Ideas must be conceiv'd by us as Finite too ; it being impossible that Infinite consider'd as Infinite , should be representative of what is Finite . And as these Ideas are Finite , so are they also by Consequence so Proportionate , and of a Measure so adjusted to Finite Understandings , as to be Intelligible by them , and within the Possibility of their Comprehension ; which must also in like manner be concluded of all those Truths which are Consubstantial to them . And accordingly the Experiment answers the Theory . We find that not only contingent Truths that regard only the Actualities and Existencies of Things , such as matters of Fact , Human Events , &c. but even a great many of those which are Ideal and Necessary , and concern only the Abstract Reasons and Essences of Things independently on their Actual Existence , are Comprehensible by us , as in Metaphysics and Geometry , in the Contemplation of which Sciences we meet with a great many things which we well understand , and whereof we have Clear Ideas and Conceptions . 24. But now it is not thus with the Ideas of the first Order , nor with their Truths , Though those Divine Ideas which appertain to the Essence of God only as representative of Creatures , be both Finite and Comprehensible by limited Understandings , ( which indeed otherwise would not be capable of any Science ) yet these Absolute Ideas which I now speak of , are neither Finite nor Comprehensible . For these Ideas are of the very Essence and Substance of God as it is in it self purely and separately consider'd according to its simple and absolute Nature , and not as it is in relation to Creatures , or as representative of any Reality out of it self . And accordingly God in contemplating these Ideas of his may be truly and strictly said to contemplate himself ; and we also in the Contemplation of them do as really contemplate God , and that because they are of his Divine Essence simply and absolutely consider'd as it is in it self , and not as it is in reference to any thing besides , or out of it self . These Ideas therefore are strictly Infinite ( because the Divine Essence , as it is in it self simply and absolutely consider'd is so ) and consequently Incomprehensible by any Finite , and consequently by Human Understanding . God only can Comprehend these Ideas , and that because he only can Comprehend himself . Human Reason indeed has Light enough to discover that there are such Ideas and Perfections in God , and is withal able to discern enough of them to raise her greatest Wonder and Devotion , and to make her despise all other Intelligible Objects in comparison of these Infinite Grandeurs ; and the Angelic Spirits that wait about the Throne of his Majesty , and stand in a better Light , are able to see yet more of them ; but neither the one nor the other can Comprehend them fully any more than they can God himself , and that because they are God. So that though the other Ideas are Finite and Comprehensible , these are truly Infinite and Incomprehensible . And of this we have sufficient Evidence in the Instances above proposed of each . The Idea of Extension is very Clear and Intelligible to our Minds , as Finite and as Narrowly bounded as they are . We have a very distinct View of it , we Perceive it , we Comprehend it . Among all Intelligible Objects there is none that is more clear , nor whereof we have a more adequate and exact Notion . And upon this is founded all that peculiar Clearness , Evidence and Certainty that is in the Geometric Sciences , which alone have the happiness to be free from Disputes , and without Contestation to find that Truth which the others seek after , and that for no other Reason but because we have so clear and distinct a Notion of its general Subject , Extension . But now as to the * Divine Immensity , so far are we from having a Clear Conception of that , that no sooner do we set our selves to contemplate this vast Idea , but we enter into Clouds and Darkness , or rather into such an over-shining and insupportable Light as dazzles and blinds our Eyes , yea hurts and pains them , till they can no longer indure to gaze , but are forc'd to refresh themselves either by letting down their wearied Lids ( suspense of Thought ) or by turning their view upon less glorious Objects . In the Meditation of the other Idea we are like Men that wade in a River where we both see and feel the Bottom , and go on for a pretty way together smoothly and without much difficulty , only now and then meeting with an intangling Weed that lets and incumbers our progress . But in the Contemplation of the Infinite Idea of the Divine Immensity we are like men that commit themselves to the Main Sea , at the very first Plunge out of our depth , and ready to be overwhelm'd , swallow'd up and lost in an Abyss that knows no bottom . 25. I use a little Figure and Imagery here the better to impress this upon the Imagination of those who are not so well habituated to the Conception of things by Pure Intellection , but the thing it self needs none of the advantages of the Metaphorical way , being strictly and severely true . And by these two Instances it may appear what a vast difference there is between these two sorts of the Divine Ideas , the Absolute and the Relative , those that are of the Essence of God as in himself , and those that are of the same Divine Essence as it is in relation to Creatures . The First , Infinite and Incomprehensible , the Second , Finite and Comprehensible . For you see here the Idea of Extension is clear and distinct , and such as we can fully and adequately Conceive , but the Idea of the Divine Immensity , has nothing clear and distinct in it , but is all over Darkness and Obscurity , and such as quite astonishes and confounds us with a Thousand difficulties upon the first application of our Thoughts to it , as indeed do all the Absolute Attributes and Perfections of God , which are all equally Infinite , and equally incomprehensible to Finite Spirits , however they may be able to Comprehend that which in the Essence of God is representative of , and carries a Relation to those Realities which either actually do , or possibly may exist out of it . And in this I say no more ( setting aside only the Rationale of the thing ) than those who tell us that the Incommunicable Attributes of God are Infinite and Incomprehensible . They are so . But what is it that makes them Infinite and Incomprehensible ? Even the same that makes them Incommunicable , viz. their being of the Essence of God as it is in it self according to its Absolute Simplicity , and not as it is in Relation to Creatures . For 't is most evident that the Essence of God as it is simply and Absolutely in it self is every way Infinite and Incomprehensible , and therefore all those Ideas and Perfections of his which are in this Absolute Sense Essential to him must be also of an alike Infinite and Incomprehensible Nature . Which by the way may serve to Silence the presumptuous Cavils of those who draw Objections against the Existence of God from the incomprehensibility of his Attributes , since if there be a God he must have incomprehensible Attributes , which unless we ascribe to him we do not think either rightly or worthily of him . 26. But to resume our Point , we see then here what a large Field is now open'd to our Prospect of Infinite and Incomprehensible Truths , even of a Compass as large as the Absolute Ideas and Perfections of the Divine Essence . For though all Created things are of a Finite Nature , and though even the Divine Ideas that represent them , as far as representative of them , must fall under the same limited Consideration , yet those Absolute Ideas and Perfections of God that have no such external Reference , but are of the Divine Essence as it is in its pure , simple , abstracted Self , must necessarily partake of the Divine Infinity , and be as unbounded as God himself . And since Truth ( as was before observ'd ) is Coessential and Consubstantial with the Divine Ideas , I further Conclude , that though those Truths which regard the Actualities and Existencies of things , or if you please , things that do actually exist , be Finite , because the things themselves are so , and though even those that regard the Divine Ideas themselves are also Finite supposing the Ideas to be of the inferiour Order , such as are of the Divine Essence only as it is representative of , and in relation to Creatures , yet those Truths which respect those Divine Ideas of the Superiour Order , that are of the Absolute Essence of God as it is in it self purely and simply Consider'd , and so are not only Essentially , but even Representatively Divine , as truly representing God , and being in a strict and proper sense his Ideas , I say the Truths of this Order and Character must necessarily be of a Nature far exalted above all Creatures , yea above all other Ideal Truths , even as far as what is of the Simple and Absolute Essence of God transcends that which in the same Essence is only Relative to things without , and can therefore be no less than Infinite . We have here then an Order of Infinite Truths , even allthose which regard the Absolute Ideas and Perfections of God. These Divine Ideas and Perfections are all Infinite , as that Glorious Essence whose Ideas they are and whom they represent , and so also are the Sublime Truths which result from them . They are of a Nature strictly Infinite , and if Infinite then by Consequence Incomprehensible , I mean to all understandings that are not so . For as Nothing Finite has Reality enough to represent Infinite , so neither can any thing Finite have Capacity enough to Comprehend it . For as the actual knowledge of any intelligent Being can never exceed its intellectual Power , so neither can its Power exceed the measure of its Essence . A Finite Being therefore must have a Finite Understanding , and a Finite Understanding must have a Finite Perception . Since then our Understandings are Finite , 't is plain that our Perception of Infinite must also be Finite . 'T is true indeed that Objective Reality which we contemplate when we think upon Infinite has no Limits , and so we may be said in some respect to have an Infinite Thought , as far as the Operation of the Mind may be denominated from the quality of the Object , but yet still we think according to the Measure of our Nature , and our Perception of Infinite can be no more at the most than Finite . But now a Finite Perception bears no proportion to an Infinite Intelligible , besides that to perceive such an Object after a Finite manner is not to perceive it as it is , but only Partially and inadequately . But now a Partial and inadequate Perception of a thing can never be said to be a Comprehension of that thing , even though the thing be Finite , much less then when it is Infinite . Whereby it plainly appears that if there be an Order of Infinite Truths the same will also be Incomprehensible Ones , and since again as I have shewn there is an Order of such Truths , even all those that regard the Absolute Ideas and Perfections of the Divine Essence , it clearly follows that there is an Order of Incomprehensible Truths , and Consequently that Human Reason is not the Measure of Truth , even Distributively consider'd , since there are Particular Truths which it cannot Comprehend ; which was the thing to be proved . 27. And of all this we may have a plain and visible illustration in the foremention'd Instance of the Divine Immensity . This is an Idea or Perfection of God that is truely Insinite , as being of his Divine Essence as it is Absolutely in it self , and not as in Order to , or representative of Creatures ; And as Infinite 't is also Incomprehensible by any but God himself . Accordingly the Complex Truth that regards this Absolute Idea of God is also Infinite , and as such Incomprehensible . As appears in this Proposition , God is Immense ; which is an Infinite and Incomprehensible Truth . We find it is so a Posteriori by casting the view of our Understandings upon it . And we find it must be so a Priori by reasoning upon the Principles already laid down and establish'd . And to prevent all vain cavilling in this matter I further add , that though we could suppose the Truths that result from Infinite Ideas not to be Infinite ( which yet we cannot by reason of their real Identity and Coessentiality with those Ideas ) yet however they must upon another account be incomprehensible , even upon the Incomprehensibility of those Ideas . For if the Ideas whereof a Truth consists be incomprehensible , as they must be if they are Infinite , that alone would be enough to hinder us from being able to Comprehend such a Truth , it being impossible we should thoroughly understand the Relations or Habitudes between those Ideas whose Simple Natures ( the Foundation of those Habitudes ) we do not Comprehend . For if in Finite things the not having a clear and adequate Idea of a thing makes us unable to judge of the Truth or Falshood of many Propositions concerning that thing ( whereof there are a multitude of Instances in Morality , especially in Questions relating to the Soul of Man , which must for ever lie undetermin'd merely for want of our having a clear Idea of that Noble Essence ) much more then in things Infinite will the not having a Comprehension of the Ideas incapacitate us from Comprehending the Truths that Result from them , which will therefore be as incomprehensible as if they were ( what indeed they are ) in themselves Infinite . 28. I have hitherto shewn the Incomprehensibility of Truth by Human Reason , and consequently that Human Reason , is not the Measure of Truth , from the joynt Consideration of each . Only with this difference . I have consider'd and represented Truth Absolutely as it is in it self , according to its own Infinite and unmeasurable Nature . But as for Human Reason I have consider'd that only as Finite , as supposing that sufficient to my present Purpose , and that there was no need of placing it in any other Light. For after it hath been shewn that Truth is Infinite , to prove that Human Reason cannot be the Measure of it , it is certainly enough to Consider it as a Bounded Power , without representing how very strait and narrow its Bounds are , since whatever is Finite can never measurer Infinite . But then it so , what if we add the other Consideration to it ? If the bare Finiteness of Human Understanding ( a defect common to it with all Created Intelligencies ) renders it uncapable of Comprehending Truth , and Consequently of being the Measure of it , how much more then does the littleness and narrowness of its Bounds contribute to heighten that incapacity ? If the having any limits does so unqualifie it for the adequate Comprehension of Truth , how then does the having so very short and strait ones ? Strait indeed by Natural and Original Constitution , but much more yet retrench'd by Sin , and by all those Passions , Prejudices , deordinate Affections and Evil Customs which are the Effects and Consequences of Sin , and which have now so darken'd our Minds , and drawn such a gross Film over our Intellectual Sight that we can hardly distinguish Day from Night , Clearness from Obscurity , Truth from Falshood , and are able to see but so very little a way into the Works of God ( much less into the Nature of God himself ) that we need nothing else to depress and humble our Pride and Vanity than that very Knowledge of ours which puffs us up . So very narrow in its Compass and Extent , so very Shallow and Superficial in its Depth , so very Confuse and Obscure in its Light , so very uncertain and conjectural in its Ground , and so every way defective and imprerfect is it . But how then can we found the Depth of Truth with so short a Line ? A Bottomless Depth with ( I will not say a Finite , but ) so very scanty a Measuer ? And what an extravagant Folly and Weakness , not to say Pride and Vanity is it to fancy that we can ? It would be a Vain Presumption in an Angel , but sure the very Madness and Distraction of Impudence in Man , who may with less defiance to Sence and Reason think to grasp the Ocean within the hollow of his hand , than to Comprehend and Measure Truth , Infinite Boundless Truth , not only with Finite , but so very limited Capacities . 29. But suppose Truth were not ( what we have shewn it to be ) Infinite , but had Bounds as well as our Reason , yet unless it had the Same , our Reason cannot be Commensurate to it , or the Measure of it . But does the supposition of its having Limits infer that it has the same ? No , For though Finite , its Bounds may possibly be extended further than those of our Understandings , and how can we be sure that they are not ? We cannot then even upon this supposition be sure that our Reason is the Measure of Truth , and therefore it is all one as to us ( as I said before ) as if it were not so , forasmuch as we cannot use it as a Measure by drawing any Consequences from it concerning the Falshood or impossibility of things upon the account of our inability to Comprehend them , since for ought we know the Limits of Truth though we should suppose it Finite , may yet exceed , and that very greatly too , those of our Rational Faculties . And Considering both the Natural and the Superaccessory defects of them it is very reasonable to think that they do . 30. Some Essences perhaps there may be ( though even this again is more than we know ) that sit so high in the Intellectual Form as to be able to Comprehend all that is Finite , so that the only reason why they have not an adequate Comprehension of Truth at large is because it is indeed Infinite . But there is no Necessity , nor so much as Probability that Human Reason should be of so rais'd an Order that nothing but Infinity should transcend its Comprehension . And it must be a strange Composition of Pride and Self-love that can make us fancy that it is ; something like that , only much more extravagant , which possesses the disturb'd Heads of some in Bedlam , and makes them Conceit themselves Kings and Emperours in the midst of their Irons , Rags , and Straw . What though Truth were Finite , and some Understandings too that are so were able to measure it , why must this needs be concluded of Human Understanding ? If a Finite Being were able to Comprehend Truth , why must Man be that Being ? The Scripture tells us he is made lower than the Angels , and how many Orders and Degrees there may be among them we know not , nor indeed how many Ranks of Spiritual Beings there may be in the Universe whose Understandings go beyond ours . For who can define the Out-flowings of the Divine Fecundity , or Number the Rounds of the Intellectual Scale ? In the mean while though man knows not how many Orders of Intelligent Creatures there are above him , yet 't is with great Reason and Consent presumed that there are none below him , so that he is placed even by his own Confession in the lowest Form of the Intellectual Order . And why then may not his Understanding ( as much as he values himself upon it ) be of so Shallow a Depth , and so low a Size that even Finite Objects may be disproportionate to him ? Especially since we find him so often puzzl'd and gravell'd in Natural things , as also in those Ideal Truths that have relation to the Natural and Ectypal World , such as Philosophical and Mathematical Problems . Or if the Reason of any Creature could be the Measure of Truth , why should he be that Creature , who is seated in the very Confines of the Material and Immaterial World , and is as it were the Common-Point where Matter ends and Spirit begins , who brings up the rear of the Intellectual kind , and is both the youngest and the least indow'd among the Sons of God. 31. These Considerations sufficiently shew that there is no Necessity , nor so much as Probability , that Human Reason should be the Measure of Truth even upon the Supposition of its being Finite . Which indeed is enough of it self to carry the Point Contended for as far as the Design of the present Argument is Concern'd . For if it be not necessary that Human Reason should be the Measure of Truth , then it is Possible that it may not be , and if it is Possible that it may not , then we can be never Sure that it is , and if we cannot be Sure that it is , then we cannot Use it as a Measure , which ( as I have remarqu'd already and for the Moment of it do here reinculcate ) makes it the same to all intents and purposes as if it were not such at all . But yet to carry our Plea a little highter I further Contend that as the foregoing Considerations suffice to shew that Human Reason may not , so there is One behind that very positively Demonstrates that it Cannot be the Measure of Truth , even tho' we should allow it to be of a Finite and bounded Nature as well as our own understandings . 32. As there are many things whereof our Ideas are very Confuse and Obscure , so 't is most 〈◊〉 that there are some things 〈◊〉 we have no Ideas at all , it 〈◊〉 not pleas'd the Eternal and 〈◊〉 Intelligence to Exhibit that in Himself which is Representative of those things to our Understandings . But now besides the Difficultys and disadvantages we shall always ly under in the Comprehension of things from the Confuseness and Obscurity of our Ideas , which of it Self will many times render those things , and also whatever nearly relates to those things incomprehensible by us , and besides that our not having any Ideas of Certain things , is an invincible Bar to all Knowledge and Comprehension of those things ( unless we could be supposed to be able to see without Light ) 't is also further Considerable that possibly the Knowledge of that Truth which we set our Selves to Comprehend , and whereof we have the Ideas , may depend upon the truth of another thing whereof we have no Idea . If it should be so tho Truth in general be never so Finite , or the Particular Truth we would Contemplate be never so Finite , 't is plain we shall be no more able to Comprehend it than if it were Infinite . Now I say that 't is not only Possible that this may be the Case ( which yet of it Self as I have again and again Noted is sufficient to debar us from using our Reason as the Measure of Truth ) but there are also some Instances wherein it appears actually to be so . We know well enough what we mean by Liberty and Contingency , and are withal well assured that we are Free Agents . We have also a Sufficient Notion of Prescience , and are also no less assured of the Reality of it , And because both these are true , and there can be no real repugnance between one Truth and another we are also by Consequence assured that there is a good Harmony and Agreement between them , and that they are Consistent with each other . But now how to adjust their apparent Opposition , or reconcile those Instances of seeming Contradiction and inconsistency wherewith they press us , this we neither Know nor are able with all our Meditation to Comprehend , and that because we have not an Idea of the Human Soul , without which there is no possibility of Comprehending how its Free Workings may be the Objects of Prescience , tho our Ideas of Prescience and Liberty were never so Clear. Or if this Instance shall not be thought so proper because the Men with whom our present Concern lies are pleas'd to disown the Doctrine of Prescience , let me desire them to Consider whether there be not many other Difficulties concerning Human Liberty , besides that taken from , Prescience , which they are no more able to get over then they are that . And that for the very same Reason , even because they ahve not an Idea of the Soul , upon the Knowledge of which the Solution of those , as well as some other Difficulties in Morality , does Necessarily depend . Or if they please let them take an Instance of a Physical Nature . We know well enough what it is to be in a Place , and we know also as well what it is to be Coextended to a Place . But now how Being in a Place may be without Coextension to a Place , this is what we cannot Comprehend ( tho as to the thing it Self , upon other Considerations constrain'd to grant it ) and that because we are ignorant of the general Nature of Spirit , upon the clear Conception of which the Comprehension of the other does so depend that it cannot be had without it . And indeed we may concluded in general that when ever we have clear Ideas of things , and yet are not able to Comprehend the Truth of them , 't is because the Knowledge of those things depends upon the Truth of something else whereof we have either no Idea , or not such as is sufficiently Clear. Which must be the true Reason of the hitherto presumed impossibility of finding out the exact Proportion between a Circle and a Square . Why , Circle and Square are very Intelligible things , and how come we then not to be able to determin the precise and just Proportion that is between them : It cannot be from any Obscurity in the things themselves , much less from our want of having Ideas of them , for we have as clear and exact Ideas of these Figures as we can have of any thing in the World. It must be therefore because the Knowledge of their Proportion depends upon the Knowledge of some other thing whereof the Idea fails us , which till we are posses'd of we shall in vain endeavour to discover the other . Whereby it plainly appears that we are not only uncapable of Comprehending those Truths that relate to things whereof we have no Ideas , but that even where we have Ideas , and those very Clear ones too we may be as far from Comprehending a Truth as if we had none merely upon the account of the Dependence which that Truth has upon some other thing whereof we have not , at least a just , Idea . Which single Consideration is enough for ever to spoil Human Reason for setting up for the Measure of Truth , even upon the Supposition of its being Finit . So very False is that arrogant Assertion of a Modern Philosopher , . Quaecunque existunt humanae Menti pervestigabilia , praeterquam In●initum . Whatever is may be thoroughly Comprehended by the Mind of Man , except Infinite . And again . Vnum duntaxat est quod omnem mentis nostrae vim longissime excedit , ipsâque suâ Naturâ , ut in se est , ab eâ Cognosci nequit , In●initum puta . There is but one only thing that far exceeds the Force and reach of our Mind , and that cannot of its own very Nature be known by it as it is in it self , namely Infinite . What but One thing excepted from the Verge , and placed beyond the reach of Human Knowledge ? 'T is well that One thing is a pretty large one , but sure the Authour was ignorant of something else , that is Himself , or else he could never have advanc'd such a Crude and ill-consider'd a Proposition . 33. And thus I have shewn at large in a rational way by arguing a Priori , and from the Nature of things , that Human Reason is not the Measure of Truth , and that even upon the most Liberal Supposition of its being Finite ; And if it be not so supposing Truth to be Finite , much less is it supposing it ( what it has been prov'd to be ) of an Infinite Nature . If upon the Former Supposition it exceeds the Proportion of our Reason , certainly upon the latter there will be no Proportion between them . But whether our Reason bears no Proportion to Truth , or whether it be only Disproportionate to it , either way it follows that it cannot be the Measure of it , which I cannot but now look upon as a Proposition sufficiently demonstrated . And in all this I contend for no more than what is implied in that Common and universally approv'd Maxim even among those of the Rational way , that we ought not to deny what is Evident for the sake of what is Obscure , or depart from a Truth which we see a Necessity to admit because of some Difficulties attending it which we cannot solve ; which they say is an Argument only of our Ignorance , and not of the Falshood of the thing . This indeed is a true Rule , and such as must be allow'd to hold good in all our Reasonings , let the Matter of them be what it will. Only I wish that the Implication of the Rule were as much minded , as the Rule it self is generally receiv'd . For it plainly implies that there are some things which though plain and certain as to their Existence , are yet incomprehensible and inexplicable as to their Manner . But then as the Incomprehensibility of the Manner should not make us reject the Truth of the thing when otherwise Evident , so neither should the Evidence we have of the Truth of the thing make us disown the Incomprehensibility of the Manner , since it is so far from being against the Nature of Truth that it should be incomprehensible , that you see we have discover'd even from the Contemplation of its Nature that there are incomprehensible Truths . Of which I might now subjoyn some particular Examples , but that I should fall very deep into a Common Place , being herein prevented by many other Writers , particularly by the admirable one of L' Art de Penser , to the First Chapter of whose Fourth Book I refer my Reader ; where he shews by several , and some of them uncommon Instances that there are things which the Mind of Man is not capable of Comprehending . After which he Concludes with a very grave and useful Reflection , which for the great advantage and Pertinency of it to the present Affair , though I refer my Reader to the rest of the Chapter , I shall here set down . The Pro●it ( says he ) that one may draw from these Speculations is not barely to acquire the knowledge of them , which of it self is barren enough , but it is to learn to know the Bounds of our understanding , and to force it to confess that there are things which it cannot Comprehend . And therefore it is good to fatigue the mind with these kind of Subtilties , the better to tame its Presumption , and abate its confidence and daringness in opposing its Feeble Lights against the Mysteries of Religion , under the Pretence that it cannot comprehend them . For since all the Force of Human Vnderstanding is constrain'd to yield to the least Atom of Matter , and to own that it sees Clearly that it is infinitely divisible without being able to Comprehend how this may be . Is it not apparently to transgress against Reason to refuse to believe the wonderful effects of the Divine Onnipotence , Merely for this Reason , that our Vnderstanding cannot Comprehend them ? Yes without doubt it is , as will better appear in the sequel of this Discourse . In the mean while before I take leave of the Subject of this Chapter , I have a double Remarque to make upon it . 34. The First is , that since Truth in its full extent is Incomprehensible , we should not vainly go about to Comprehend it , but be contented to be ignorant in many things . And since there are some special Truths in particular that are incomprehensible we should not apply our Thoughts to the Comprehension of all things at a Venture , as some who are for understanding every thing , but sit down first and Consider whether they are proportionate to our Capacities or No , and , as far as we can learn to distinguish what Truths may , and what may not be Comprehended by us , that so we may not lose that Time and Pains in the Contemplation of them , which might be profitably imploy'd in the Consideration of other things , better suted to our Capacity . As a great many do , who busie themselves all their Lives long about such things which if they should study to Eternity they would not Comprehend , and that indeed because they require an Infinite Capacity to Comprehend them . Whereas the shortest Compendium of Study , and the best way to abridge the Sciences is to study only what we can Master , and what is within the Sphere of our Faculties , and never so much as to apply our selves to what we can never Comprehend . 35. The other Remarque is that the Conclusion prov'd in this Chapter does very much Fortifie and Confirm that which was undertaken to be made out in the last Concerning the Distinction of Things Above , and Things Contrary to Reason . For if there are Truths which we cannot Comprehend , then it seems what is above our Comprehension may yet be True , and if True then to be sure not Contrary to Reason , since whatever is Contrary to Reason is no less Contrary to Truth , which though sometimes above Reason is yet never Contrary to it . CHAP. V. That therefore a things being Incomprehensible by Reason is of it self no Concluding Argument of its not being True. 1. AS there is nothing in Man that deserves his Consideration so Much , and Few things without him that deserve it More than that part of him wherein he resembles his Maker , so there is Nothing more worthy of his Consideration in that part , or that is at least more necessary to be Consider'd by him , than the Defects of it , without a due regard to which it would not be very safe for him to dwell much upon the Consideration of the other , as being apt to seduce him into ● ride and Vanity , to blow him up with Self-Conceit , and so by an imaginary Greatness to spoil and corrupt that which is Genuine and Natural . 2. Now the Defects of our Intellectual part Consider'd in their general Heads are I suppose Sin , Ignorance , and Errour . And though Sin in it self must be allow'd to be of a worse Nature and Consequence than either Ignorance or Errour ( however some may fancy it a greater Reproach to 'em to have their Intellectuals question'd than their Morals ) and so upon that score may require more of our Consideration , yet upon another account the Defects of the Understanding seem to need it more than those of the Will , since we are not only apt to be more proud of our Intellectuals than of our Morals , but also to Conceit our selves more Free and Secure from Errour than we are from Sin , though Sin in the very Nature and Principle of it implies and supposes Errour . 3. Pride the presumed Sin of the Angels is also the most Natural and Hereditary one of Man , his dominant and most cleaving Corruption , the Vice as I may call it of his Planet and Complexion . And that which we are most apt to be proud of is our Vnderstandings , the only Faculty in us whose limits we forget . In other things we are Sensible not only of the general Bounds of our Nature , but also of the particular narrowness of them , and accordingly do not attempt any thing very much beyond our Measure , but contain our Selves pretty reasonably within Our Line , at least are not such Fools as to apply our Strength to Move the Earth out of its place , or to set our Mouths to drink up the Sea , or to try with our Eyes to look into the Regions beyond the Stars . But there is hardly any Distance but to which we fancy our Intellectual Sight will reach , scarce any Object too bright , too large , or too far remov'd for it . Strange that when we Consider that in us which makes us Men , we should forget that we are so . And yet thus it is ; when we look upon our Understandings 't is with such a Magnifying Glass that it appears in a manner boundless and unlimited to us , and we are dazzled with our own Light. 4. Not that it is to be presumed that there are any who upon a deliberate Consideration of the Matter have this Form'd and express Thought that their Understandings are Infinite Human Nature seems hardly capable of such Excess . But only as the Psalmist says in another Case of some Worldly Men , that their Inward Thought is that their houses shall continue for ever , Not meaning that any could be so grossely absurd as positively and explicitly to Conceive that their Houses any more than their own Bodies , should last always , and never decay , but only that they had such a kind of a wandring and Confuse Imagination secretly lurking in their Minds , and loosely hovering about them ; so in like manner there are a sort of People who are Parturient and teeming with a kind of Confuse and unform'd Imagination tho' perhaps they never bring it to an express and distinct Thought , that their Understandings have no bounds or limits belonging to them , tho' they cannot deny but that they have , if directly put to the Question . 5. Accordingly you shall find those whose Conduct betrays this inward Sentiment , who venture at all in their Studies , stick at nothing , but will undertake to give a Reason for every thing , and positively decide whatever Comes in their way without Suspense or Reserve , imagining ( confusely at least ) they have a Comprehension of all things , and that there is nothing too hard or knotty for them , nothing but what they either actually do , or are capable of Comprehending , if they once set themselves to it . And from hence they roundly Conclude that whatever they are not able to Comprehend is not true , and accordingly deny their Belief to whatever transcends their Comprehension . 6. Now I confess there is no fault to be found with the Consequence of these Men , nor with their Practice as it relates to that Consequence , which are both ( as far as I can see ) exceeding right if their Principle be once admitted : For if indeed it be really so that Human Reason is adequate and Commensurate to Truth , so that there is no Truth but what it is able to Comprehend , then it will certainly follow that whatever it cannot Comprehend is not True , and there will need no other , nor better Argument of the falshood of any thing than the Incomprehensibility of it . For their Reasoning resolves into this Form. Whatever is true we can Comprehend . This we do not Comprehend , Therefore this is not true . Or thus , If whatever is true we can Comprehend , then what we cannot Comprehend is not true , But whatever is true we can Comprehend , Ergo &c. Where 't is plain that if the Major of the First , or the Minor of the Second Syllogisin ( wherein the Principle of these Men is Contain'd ) be allow'd , there will be no avoiding the Conclusions of them . So that if we admit that Human Reason is Comprehensive of all Truth we are not Consistent with our Selves if we do not also grant that the Incomprehensibility of a thing is a just Warrant to Conclude it not True. 7. But then on the other side if this Mighty Principle upon which such a Weight is laid , and such great things built be false , if Human Reason be not the Measure of Truth ( as I think is with great Evidence Demonstrated in the last Chapter ) then is not the Consequence as good this way , that therefore a thing 's being Incomprehensible by Reason is no Concluding Argument of it 's not being True ? For how are we inconsistent with our Selves , if granting Human Reason to be Commensurate to Truth we deny that the Incomprehensibility of a thing argues it not to be True , but only because in denying that we Contradict our Principle ; or , which is all one , Suppose the Contradictory Proposition to it to be true , viz. that Human Reason is not Commensurate to Truth . But now if in saying that the Incomprehensibility of a thing does not argue it not to be true we in the Consequence of what we affirm Suppose that Human Reason is not the Measure of Truth , then 't is as plain that the Supposition of Reason's not being the Measure of Truth will also Oblige us to say that the Incomprehensibility of a thing is no Argument of it 's not being True. Whereby it is plain that the Consequence is every whit as good thus , Human Reason is not the Measure of Truth , therefore the Incomprehensibility of a thing is no Argument that it is not True ; as thus , Human Reason is the Measure of Truth , therefore the Incomprehensibility of a thing is an Argument that it is not True. The only Reason why he that denies this latter Consequence upon the Supposition or Concession of this latter Principle is inconsistent with himself , being this , because in denying the latter Consequence he Supposes the Former Principle , which Principle therefore must as much inter the Consequence that Supposed it , viz. That a things being Incomprehensible by Reason is no Warrant to Conclude that it is not true . 8. And because this Principle that Human Reason is not the Measure of Truth has been already proved at large , I look upon the grounds of this Consequence as already laid , and therefore to shew the Connexion that is between the one and the other ( besides what I have even now said to that purpose ) need only add this further Remarque . That since Human Reason is not the Measure of Truth , or since there are Incomprehensible Truths , then it seems the Incomprehensibility of a thing and the Truth of a thing may Consist together ; or in other words , the same thing may be at once True and Incomprehensible . But now there cannot be in the whole Compass of Reasoning a more certain , or more evident Maxim than this , That that which is when a thing is , or would be supposing it were , is no Argument that it is not . As for Instance , Suppose it should be Objected against the Copernican Hypothesis of the Motion of the Earth that it is repugnant to Sense , since we see the Sun and the Stars Rise and Set , and Move round about us . It is thought a sufficient Answer to this to say , That supposing the Earth and not the Sun did really Move these Appearances would yet be the same as they are now , since Sailing , as we do , between the Sun and the Stars ( as a late Writer expresses it ) not the Ship in which we are , but the Bodies which surround us would seem to Move . And 't is most Certain that if supposing the Earth did ) really Move the Motion would yet seem to be in the Sun and Stars ; then the seeming Motion of those Bodies is no Argument that the Earth does not Move . 9. Why just so it is in the present Case , when 't is Objected against the Truth of a thing that 't is Incomprehensible by Human Reason , 't is a sufficient Answer to say that this argues nothing , since if the thing were true it might yet be Incomprehensible . And 't is most certain that if supposing a thing to be True it might yet be Incomprehensible , then the Incomprehensibility of a thing is no good Objection against the Truth of it . And therefore since we have proved that there are Incomprehensible Truths , and Consequently that the Truth of a thing and the Incomprehensibility of the same thing may Consist together , we may now with all Rational assurance Conclude that the Incomprehensibility of a thing is no Argument that it is not True , any more than the seeming Motion of the Sun is an Argument against the real one of the Earth , since the Former would be even Supposing the Truth of the Latter . And both by Vertue of this most Evident and incontestable Principle , That what may Consist with the Truth of any thing , can be no good Argument that it is not True. 10. And indeed when it shall be Consider'd how many things surpass our Conception when we are Children which yet we are able well to Comprehend when we are Men , how many things again are beyond the Ken of Ignorant and Illiterate Men which yet are very Intelligible and Shine forth with full Light to the Men of Art and Learning , and how many things again even among the Learned are now discover'd and well understood by the help of Algebra which were Mysteries to former Ages , and are still beyond even the Imagination of those who have not that Noble and Wonderful Key of Knowledge . When again it shall be further Consider'd how many of those things which we cannot even with the Assistance of that Commanding Key unlock in this state of Mortality , we may yet have a clear view of in that of Separation , when deliver'd from the Burthen of our Flesh , and that many of those things which are too high for us then may yet be of a level with the Understanding of Angels , and that what is above their Capacity may yet be most clearly and distinctly perceiv'd by the Infinitely penetrating and All-Comprehensive Intellect of God , I say he that shall but seriously enter into this single Reflection must needs discover himself much wanting in that Stock of Sense and Reason he pretends to , if he still continue to Measure the Possibilities of things by their Proportionableness to his Understanding , or Conclude any thing False or Impossible , when he has no better Reason for it but only because he cannot Comprehend it . CHAP. VI. That if the Incomprehensibility of a thing were an Argument of its not being true , Human Reason would then be the Measure of Truth . 1. AS there is Nothing more Common than for people to hold Certain Principles that have an inseparable Connexion with very bad Consequences , and yet not professedly to hold those Consequences , because either they do not attend to them , or are not sensible that they do indeed follow from such Principles , whereof we have two very pregnant Instances in the Maintainers of the Predestinarian and Soli●idian Systemes , so on the other hand , and for the same Reason there are those who take up , and with great Fixedness adhere to certain Consequences without Professedly holding those Principles from which they truly flow , and to which ( if traced to the Head ) they will infallibly lead them . 2. Of this we have a very particular Instance ( where I confess one would not expect to find it ) in those of the Socinian Perswasion . The Reason these Men of Reason give why they will not believe the Mysteries of the Christian Faith , is because they are above their Reason , they cannot Comprehend them . Whereby they plainly imply , that they will believe Nothing but what they can Comprehend , or that Nothing is to be believ'd that is Incomprehensible , which is also a common Maxim among them , who accordingly make Above Reason and Contrary to Reason to be one and the same thing . And whereas 't is only the untruth of a thing that can make it unfit to be the Object of Faith , in saying they will not believe what they cannot Comprehend , they do as good as say that what they cannot Comprehend is not True , and so that the Incomprehensibility of a thing is a just warrant to conclude it False . And all this they own and expresly declare , if not in these very terms , yet at least in such as are equivalent to them as is too Notorious and well known to need any Citations for the proof of it . But now though they do thus profess●dly own that the Incomprehensibility of a thing by Reason is an Argument of its not being true , yet that Human Reason is the Measure of Truth , or that all Truth is Comprehensible by it , are ( as I take it ) Propositions which they do not openly and professedly avow . For as I noted in the Introduction 't is such an Odious and Arrogant Assertion that they cannot with any Face of Modesty or common Decency make a plain and direct Profession of it , though at the same time 't is most Certain , that this is the true Principle of that Consequence which they do professedly hold , viz. that the Incomprehensibility of a thing argues it not to be true , and that this Consequence does as necessarily lead back to that Principle . 3. For as if Human Reason be the Measure of Truth it follows in the descendintg line as a direct Consequence that the Incomprehensibility of a thing argues it not to be true , so it follows as well Backwards & per viam ascensûs , that if the Incomprehensibility of a thing argues it not to be True , then Human Reason is the Measure of Truth . Since if it were not , the Incomprehensibility of a thing ( as is shewn in the Preceding Chapter ) would then not argue it not to be True. If therefore it does , 't is plain that Human Reason is the Measure of Truth . Which Principle whoever disowns ought also to renounce the other Proposition , viz. That the Incomprehensibility of a thing is an Argument of its untruth , which if yet he will imbrace notwithstanding , 't is plain he holds the Consequence without its Principle , and has indeed no Reason for what he Affirms . 4. For as he who granting Human Reason to be the Measure of Truth , denies yet that the Incomprehensibility of a thing is an Argument of its not being true is therefore inconsistent with himself , because in so doing he supposes the Contradictory to what he had before granted , viz. that Human Reason is not the Measure of Truth . So he that Affirms that the Incomprehensibility of a thing is an Argument of its not being True , and yet denies that Human Reason is the Measure of Truth , is also as inconsistent with himself , because in so doing the supposes the Contradictory to his own Assertion , and does in effect say that the Incomprehensibility of a thing is not an Argument of its not being True , as most Certainly it would not be in case Human Reason be not the Measure of Truth , as the foregoing Chapter has sufficiently shewn . The short is , if the Not being of A proves that C is not , then the being of C proves that A is , since if it were not , according to the First Supposition C could not be . And so here if Reason's not being the Measure of Truth proves that the Incomprehensibility of a thing is not an Argument of its not being True , then if the Incomprehensibility of a thing be an Argument of it 's not being True 't is plain that Reason is the Measure of Truth , since if it were not then according to the first Supposition the Incomprehensibility of a thing would not be an Argument of its not being True. 5. For how I pray comes the Incomprehensibility of a thing to conclude the untruth of it ? I cannot Comprehend such a thing , therefore it is not True , where 's the Consequence ? By what Logic does this Latter Proposition follow from the Former ? why we have here the Minor Proposition and the Conclusion , and to make a Complete Argument of it we must add another , thus ; If it were true I should Comprehend it , but I do not Comprehend it , therefore it is not true . Whereby it appears to the eye that my not being able to Comprehend a thing is no otherwise an Argument of the ●●truth of it , than as it is first pre●●pposed that if it were true I should 〈◊〉 ●ble to Comprehend it . Which again resolving into this Absolute ●●●●osition , that I am able to Comprehend all Truth , it plainly follows that if my inability to Comprehend a thing be an Argument that it is not true , then I am able to Comprehend all Truth , and that my Reason is the Measure and Final Standard of it . 6. I Conclude therefore that if the Incomprehensibility of a thing were an Argument of it 's not being true then Human Reason will be the Measure of Truth , and that they that hold the Former ought also if they will be Consistent with themselves to admit the Latter . But because this is a False Principle , that Human Reason is the Measure of Truth , therefore , I Conclude again that the Consequence that Resolves into this Principle is also False , since we may as well Conclude a Consequence to be False because it leads back to a False Principle , as a Principle to be False because it is productive of a bad Consequence . Which still further Confirms and Establishes the Conclusion of the last Chapter , viz. That the Incomprehensibility of a thing is no Argument of its untruth , which you see is now proved both Backwards and Forwards , and so made impregnable on all sides . We have proved it Forwards by shewing the Falseness of that Principle that Human Reason is the Measure of Truth , and by thence arguing the said Conclusion ; and we have also proved it Backwards by shewing that the Contrary Supposition Resolves into that False and already Confused Principle . And I do not see how any Conclusion can be better proved . CHAP. VII . That therefore the Incomprehensibility of a thing is no just Objection against the Belief of it . With an Account of the Cartesian Maxim , that we are to Assent only to what is Clear and Evident . 1. T Is a Wonderful thing to Consider the Caprice of Human Nature , by what unaccountable Springs it's Movements are ordered , and how odly and unsteddily Men act and manage themselves even in the same Circumstances , and in Relation to the same Objects . Sometimes the Obscurity and Mysteriousness of a thing shall be a Motive of Credibility , and recommend it the rather to their Belief . Thus you shall have a great many reject that Philosophy as idle and Chimerical which undertakes to explain the Effects of Nature by insensible Particles , their different Bigness , Figure , Contexture , Local Motion , Rest , &c. Merely because this is a plain Simple and Intelligible Account , such as they can easily and well Conceive . The very easiness and clearness wherewith they Conceive these Principles is Made an Objection against them ( though indeed it be a good Presumption for them ) and for that very Reason they will not believe them to be the true Principles of Nature , whose Effects they fancy must be Resovled into Causes more hidden and Abstruse . And accordingly they find in themselves a greater inclination to lend attention to those that shall undertake the Solution of them by the real Chimeras of Substantial Forms , Qualities , Sympathys , Antipathys , &c. or that shall go to account for them by the yet more Obscure Principles of the Chymists , striking and filling their Ears with those great but empty Sounds , Archeus , Seminal Spirit , Astral Beings , Gas , Blas , &c. which they receive with great satisfaction not for their Scientific Light ( for they are dark as may be , mere Philosophic Cant ) but only because they are Mysterious and Abstruse , and therefore they fancy there must be somewhat more than Ordinary in them , tho they know not , nor , it may be , never Consider'd , what . And herein , as in some other Instances , Men love Darkness better than Light. 2. But then at another time you shall have them inquiring after Truth as Diogenes did after an Honest Man , with a Candle in their hands , and not caring to go a step any further than they can see their way . Now upon a sudden they are all for Clear and distinct Ideas , Full and adequate Perceptions , Demonstrative Proofs and Arguments , and nothing will serve or Content them but Light and Evidence , and they will believe nothing but what they can Comprehend . Strange diversity of Conduct ! Who would think two such vastly distant extreams should meet together , I will not say in the same Man , but in the same Human Nature , and that the very same Creature ( and such a One as Stiles it self Rational too ) should proceed by such uncertain Measures , and act so inconsistently with it Self ; sometimes embracing a thing for the sake of it's Obscurity , and sometimes again in another Fit making that alone an Invincible Objection against the Belief of it . 3. But it is plain by the foregoing Measures that it is not . For since Truth is the general Object of Faith , 't is evident that nothing can argue a thing to be absolutely incredible , or not reasonable to be beleiv'd , but that which at the same time argues it not to be True. For if true , then 't is still within the Compass of the general Object of Faith. But now we have shewn already that the Incomprehensibility of a thing is no Argument of it 's not being true , whence it clearly and closely follows that 't is no Argument neither against it's Credibility . And if so , then we may believe it Notwithstanding it's Incomprehensibility , because we may believe whatever is not Absolutely incredible . So that there is no Necessity that we should discard every thing we cannot Conceive as unworthy of a Rational Belief , or that what is Above our Reason should be therefore above our Faith too . 4. It is true indeed that the Incomprehensibility of a thing is in it Self no proper and direct Argument why it should be believ'd , and he would be thought to give but an ordinary account of his Faith , who being ask●d why he believ'd , such an Incomprehensible thing , should answer because it is Incomprehensible . which at best could pass only for a Religious Flourish , much such another as , Credo quia impossibile . And that because the Incomprehensibility of a thing is not directly and per se a Criterion of Truth ( whether it may be per Accidens , may be Consider'd afterwards ) whose Natural and genuin Character is not Obsecurity , but Light and Evidence . Not that nothing is True but what has this Character ( for we have already shewn the Contrary in proving Incomprehensible Truths ) but that as whatever we clearly perceive is True , so our Clear perceiving of a thing is the only sign from the Intrinsic Nature of the thing it Self of the Truth of it . Incomprehensibility therefore is none , but as such abstracts from true and not true , and is equally Common to both . But now that which may Consist with a thing supposing it false , can no more prove it True , than that which may Consist with a thing supposing it True , can prove it false , according to the Tenour of the Fifth Chapter . The Incomprehensibility therefore of a thing is no proper Argument of the Truth of it , and Consequently no Reason of it Self , why it should be believ'd , and that because it abstracts as such from True and False , and is too Common to Both to prove either . 5. And because it is so , it is also further granted that the Incomprehensibility of a thing is not only in it Self no proper Reason why it should be believ'd , but has also so far the Nature of a Disswasive from believing , as to be a Caution against a too hasty Belief , till there appear some other Motive from without either from Reason or Authority that shall determin the Assent . In the mean while it advises to Suspend . For the Incomprehensibility of a thing being as such No Reason why a Man should believe it , 't is plain that if he did believe it Consider'd only as in that State he would believe it . without Reason . That therefore is a Reason why he should suspend , a Negation of Reason being enough to with-hold ones Assent , though to give it one had need have a positive Reason . When therefore a thing appears Incomprehensible , that indeed is sufficient Reason to suspend our Belief , till some prevailing Consideration from without shall over-rule that Suspension , by requiring our Assent . But when it does so , then the Incomprehensibility ought to be No Argument to the Contrary , and it would be every whit as absurd to reject a thing now because of its Incomprehensibility , as to believe it before for that Reason . And that because as the Incomprehensibility of a thing is no reason for Believing it , so it is no Absolute Reason against it . 6. If it were so it would be in Natural things , the objects of Human and Philosophic Science , such as belong properly and immediately to the Province and Jurisdiction of Reason . Here , if any where , the Incomprehensibility of a thing would forbid all Assent to it . And so it is supposed to do by some who though far from denying the Belief of Incomprehensible things in Religion , will yet tell you that in Physical Contemplations , Clearness and Evidence is to lead the way , and we are to proceed with our Light before us , assenting to nothing but what we well Comprehend . In Matters of Faith indeed they will allow that Reason is to be submitted to Revelation , and that we are to believe many things which pass our Comprehension ; but in Matters of pure Reason they will have us go no further than Reason can carry us . Which indeed is right enough it their Meaning be that we are to Assent to Nothing but what upon the whole Matter all things Consider'd from without as well as from within , we have reason to believe true , and that we are never to proceed to judge or determin without some Evidence or other , but then this will equally hold in Matters of Faith too , which is too rational an Assent to be given at a Venture , and we know not why , and whose Formal Reason ( as has been already discours'd ) is always Clear. But if their Meaning be that in Matters of Reason we must Assent to nothing but what has an internal Evidence , and what in its self , and by its own Lights is Comprehensible by us ( as they seem to mean , or else their distinction of the Case of Reason and the Case of Revelation is here impertinent ) then I conceive that they set too narrow limits to our Assent in Matters of Reason when they allow it to be given only to things which in this sense are Evident to us . For 't is plain that there are many things in Nature which we fee are True , and must be True , and so not only may , but cannot help Assenting to them , though at the same time we are not able to Comprehend how they are , or can possibly be . 7. Not that our Assent is then Blind and wholly without Evidence , ( for then we might as well Assent to the contrary as to what we do , and would do better not to Assent at all ) but only that it has none from within , and from the intrinsic Nature of the Object , but only from some External Consideration , much after the same manner as it is in ●atch . In both which there may be a Clear Reason , why we should Assent to an Obscure thing . But then as the internal Obscurity does not destroy the External Evidence , so neither does the External Evidence strike any Light into the internal Obscurity ; or in other words , as the Reason for Assenting is never the less Clear because the Matter assented to is Obscure , so neither is the Matter assented to ever the less Obscure because the Reason for assen●ing to it is Clear. And yet notwithstanding this internal Obscurity of the Matter we assent to it because of the prevailing Light of the External Evidence . And this we do , not only in Matters of Faith ( according to the Restriction of some ) but in the things of Nature and Reason too , where we are oftentimes forced by the pressing urgency of certain External and Collateral Considerations to assent to things internally obscure and whose very possibility we cannot Comprehend , as is plain in the great Question of the Divisibility of Quantity , and other Instances , whereof every Thinking Man's Obse●●ation cannot but have already furnish'd him with variety . The Incomprehensibility then of a thing is non just Objection against our Assent to it even in Matters of a Rational Nature , much less then is it in Matters of Faith For if not in Matters that belong to the Court of Reason , and where she sits as Judge , then much less in things that are not of her proper Jurisdiction , and if notwithstanding the internal inevidence of an Object we think fit to assent to it upon Rational Considerations , much more may we , and ought we upon the Authority of the Infallible God. 8. Indeed if whatsoever is Above our Reason were also ( as some pretend ) as Contrary to it , and there were nothing true but what was also Comprehensible , and so the Incomprehensibility of a thing were an Argument of its not being true , then I con●ess we could not as Rational Creatures assent to an incomprehensible Proposition upon any Consideration whatsoever , No not even that of Divine Authority . 'T is true indeed there could then be no such Authority for Incomprehensible things . But if there were , 't is impossible we should regard it , because we could not have greater assurance either of the Existence or of the Truth of it , than we have already ( upon this Supposition ) that the things reveal'd are not true . But now if this Supposition be no more than a Supposition , if to be above Reason does not involve any Contrariety to it , if there are incomprehensible Truths , and Consequently the Incomprehensibility of a thing is no Argument o● it s not being true ( all which has been already proved ) then 't is plain that what is an incomprehensible may yet be a Believable Object ( because within the Possibility of Truth ) and then to render it actually believ'd there needs only some External Evidence either from Reason or Authority . For what should hinder our Assent to an Incomprehensible thing when we have plain Evidence from without for it , and its own internal Obscurity is no Argument against it ! 'T is plain therefore that we ought to give our Assent . And since we do so oftentimes upon a Ground of Reason , much more ought we upon that more Firm and Immoveable ground of Revelation . The short is , whatever is no Objection against the Truth of a thing is none against the Credibility of it , since Truth is the General Object of Faith ( unless you will say that a thing is unfit to be believ'd upon any other account besides want of Truth ) and therefore since we have already shewn that the Incomprehensibility of a thing is no Argument against the Truth of it , it visibly follows that it is no Argument against the Belief of it neither . Therefore an Incomprehensible thing may be believ'd , and accordingly he that refuses to believe any thing is bound to give a better Reason for it than because it is Incomprehensible . 9. If it be said that this is reason enough , because Faith is a Rational Act , and therefore what is above the Comprehension of Reason is as much above a Rational Belief , to this , besides what I have already remarqu'd upon this Occasion in the Chapter of Faith , I here further reply , that it is true indeed and on both sides agreed that Faith is a Rational Act , but in what Sense is the Question . There are two very different Senses according to which it may be said to be so either in regard of the Clearness of its Formal Reason , or in regard of the Clearness of its Object . Either because it is founded upon an External Evidence , or Argument for believing , or because it proceeds upon an Internal Evidence , that appears in the very Nature of the thing Believ'd . I● Faith be said to be a Rational Act in the latter Sense , the Assertion is then False , for so ( that ●s in respect of the Object ) we have sh●wn it to be an inevident Assent . But i● 〈◊〉 be said to be a Rational Act in the former Sense , then indeed it is true , but nothing to the purpose , since nothing hinders but that this External Evidence may well consist with an Internal Inevidence , or in other words , that the Clearness of the Reason for Believing may stand with the Obscurity of the Object Believ'd . And therefore though Faith be a Rational Act yet it does not hence ●ollow that what is Above Reason is also above Faith and cannot rationally be believ'd , because the Act of Faith is said to be Rational , Not in respect of the Evidence of the Object , but only that of its Formal Reason or Motive . And therefore though there be no Evidence in the Object , yet it is not thereby render'd uncapable of being the Matter of Faith , because the Evidence which Faith as a Rational Act supposes , is wholly of another kind . There seems indeed a kind of opposition as to the Sound between Faith's being an Act of Reason , and the believing what is Above Reason . And this it may be is that which imposes upon the Minds , or the Ears shall I say , of them that urge it as an Objection . I cannot imagine what else should , for I 'm sure there is no Contradiction in the Sense . 'T is true indeed Evidence in the Act and not Evidence in the Act are Contradictories , because ad Idem , and so are Not Evidence in the Object and Evidence in the Object , for the same reason . But there is no Contradiction between Evidence in the Act and No Evidence in the Object , and therefore these may stand together , though the other cannot 10. But to lay open the Fallacy of this great and very popular Objection yet a little more to the Eye ( though it must be a very blind one that does not see it already ) I will put it into Form , and give it a Formal Answer . If Faith be a Rational Act , then what is Above Reason cannot rationally be Believ'd . But Faith is a Rational Act , Ergo. For Answer to this I distinguish . If by Rational Act be meant an Act founded upon Internal Evidence , or the Evidence of the Object , then I deny the Minor , Faith is not so a Rational Act. But if by Rational Act be meant an Act founded upon External Evidence or the Evidence of its Formal Reason or Motive , then indeed I grant the Minor , but deny the Consequence , which is none at all , for it does not at all follow because Faith is a Rational Act , meaning by it that it proceeds upon External Evidence , and that there is a clear Reason for Believing , that therefore the thing Believ●d may not from within and in its own Nature be altogether inevident and so above the Comprehension of Reason . For though Evidence be Contradictory to Not Evidence in the ●ame , yet Evidence in the Act is no way Contradictory to inevidence in the Object , and Consequently does not at all exclude it . They may therefore both stand together , and Consequently what is above Reason may be believ'd for any thing that this Celebrated Objection from Faith's being a Rational Act makes to the Contrary ; which truly is so gross and palpable a Sophism , that I cannot but wonder how it could ever impose upon so many Learned Men as it has done , and some of them very acute and nice Considerers of things . But I hope the Fallaciousness of it is by this so plainly and fully detected , that I shall not think those Heads worth much informing that shall be further imposed on by it . 11. But what then shall we say to that Great and Fundamental Maxim so pressingly inculcated by Des Castes and his Followers , and not disallow'd of by others , that we are to assent to not●ing but what is Clear and Evident ? If to nothing but what is Clear and Evident , how then to what is Obscure and Inevident ? Or if to what is Obscure and Inevident , how then to nothing but what is Clear and Evident ? Do not these seem flat Contradictions one to the other , and how then shall we adjust the Matter between them ? It must be either by denying that Cartesian Maxim to be true , or by shewing that though it be true it does not Contradict the Assertion here maintain'd , but is Consistent with it . The First way I shall not take . I allow the Maxim to be true , and not only so , but to be withal of the greatest importance of any that can be given for the direction of the Mind of Man in order to the avoiding of Errour . The only Remedy and Caution against which is never to let our Judgments prevent our Conceptions , or to Assent to any thing that we have only a Confuse Notion of , and where we see only by halves and with an imperfect Light , or perhaps do not see at all , but to have a Clear Understanding of the Matter before we adventure to judge of it , and to Maintain an Evidence in all our Reasonings . Which accordingly is made by M. Malebranche the First of those Rules which in his Treatise of Method he lays down to be observ'd in the inquiry after Truth . And indeed to do otherwise is to make a wrong use of our Intellectual Powers , particularly of that Liberty we have to suspend Judgment till the fulness of Evidence requires it , and the want of Observing this Rule is also the Occasion of most of our Errours and Wrong Assents , as the same Excellent Person shews it to have been in particular to the Authors of the Scholastic Philosophy . 12. I shall not therefore go about to salve my own Assertion by denying Des Cartes's Maxim , but rather by shewing that according to the true Sense and intendment of it , it does not Contradict it . But first we must see what the true Sense of it is , or rather in what Sense it is true , though this may be without much difficulty Collected by any attentive Reader from what has been already said in several places of this Chapter , wherein I have in great Measure prevented this Objection . But to Consider it more directly ; To verifie this Maxim that we are to Assent to nothing but what is Clear and Evident , the usual way has been to distinguish between Matters of Faith , and Matters of Reason . In Matters of Faith , say they , we are to believe many things which we cannot Comprehend . And here then it seems this Rule must be laid aside . But in Matters of Reason we must Assent to nothing but what is Clear and Evident . And here then it seems it holds . Accordingly when 't is Objected against certain Articles of Faith that they are not to be comprehended by Reason , 't is usual to reply that these things do not belong to Reason &c. implying that if they did , then indeed the Objection would be good , and the incomprehensibility of such things would be an Argument against assenting to them , which implies again that in Matters of Reason we must not Assent to any thing but what is Clear and Evident , though in Matters of Faith we may . But we have remarqu'd already that even in Matters of Pure Reason we are forc'd to Assent to many things which we cannot comprehend , and that even in Matters of Faith we do in a Certain Sense Assent upon Clear Evidence . This Distinction therefore will not do . 13. In stead therefore of distinguishing between Matters of Faith and Matters of Reason , I think it will be better to distinguish of Evidence . We are to Assent to Nothing save what is Clear and Evident , says our Maxim. Very Good. Now if by Evidence here be meant internal Evidence , and the Sense be that are to assent to nothing but what in its own Nature , and by a Light intrinsic to it , is Evident , then the Maxim is False ; and that not only in Matters of Faith , but also in Matters of Reason too , wherein we find our selves often Constrain'd to assent to things that have not this internal Evidence , but are ( as to what respects the Nature of the things themselves ) altogether Obscure and Incomprehensible . But if by Evidence here be Meant Evidence at large , abstracting from Internal or External , and the Sense be that we are to assent to nothing but what has some Evidence or other , either Internal or External , or what is some way or other evident to us , and what we see plainly to be true by a Light shining from within or from without , in short , what we have one way or other sufficient ground or Reason to assent to , then the Maxim is undoubtedly true , and will hold Universally , not only in Matters of Reason , but also in Matters of Faith too , which ( as was shewn in the Chapter of Faith ) is the Conclusion of a Syllogism , and so a Rational Act , and proceedt upon as Much , though not the Same kind of Evidence , as any other Conclusion does , And that even in the Belief of Incomprehensible things , which it would be absurd , nay impossible to believe , if there were no Reason to believe things above Reason . According to a saying , as I take it of St. Austin , in one of his Letters to this purpose , That we could not bring our selves to believe what is Above our Reason , if Reason it self did not perswade us that there are things which we should do well to believe , although we are not capable of Comprehending them . So then in ●hort , if this Maxim that we are to assent to nothing but what is Evident , be understood of Internal Evidence , then 't is False , not only in Matters of Faith but also in Matters of Reason , wherein things intrinsecally inevident are assented to . But if it be understood of Evidence at large then ●tis true , not only in Matters of Reason , but also in Matters of Faith , which ( as has been often noted ) is reasonable in its Fund and Principle , and whose Evidence must be Clear , though its Object may be Obscure . 14. In this large therefore and indefinite Sense of the Word Evidence the Maxim is to be understood . We are to assent to nothing but what is Clear and Evident , that is , we ought to make use of our liberty of Suspension so far as not to give our Assent to any thing but what all things Consider'd and upon the whole appears Evident to us , what by some Light or other we see and plainly perceive to be true , and what in one word we find sufficient Reason either from within or from without to Assent to . According to that well known Sentence wherewith Des Cartes Concludes his wonderful System , Nihilque ab ullo Credi velim , nisi quod ipsi Evidens & invicta ratio persuadebit . I would have nothing believ'd by any one but what by evident and irresistible reason he shall be Convinc'd of . And certainly he would be very unreasonable that should desire more . For to assent without Evidence of one sort or other that the thing assented to is true , is to assent without a why or wherefore , and to assent so is to assent without Reason , which again is to assent not as a Rational Creature ; and as Man ought not , so to be sure God cannot require such an Assent . To assent therefore to nothing but what upon some Consideration or other is Clear and Evident to us , and what we have good reason to imbrace , as true , is certainly a Maxim of unquestionable Truth , and of universal Extent , that holds in all Matters whatsoever , whether of Reason or of Faith , in the former of which an Assent without Evidence would be the Act , and in the latter the Sacrifice of a Fool. 15. And that this is the true Sense wherein Des Cartes intended his Maxim , as well as the true Sense of the Maxim it self , is plain from the Occasion of it which as all know who are not utter Strangers to , or very Negligent Readers of his Books , was the bringing in and obtruding so many things in the Vulgar Philosophy whereof the Introducers of them had such Confuse Notions and of whose reality and Existence they had no Firm and Solid Reasons to assure them , such as Substantial Forms , really inhering Accidents and Qualities and the like , which served rather to darken than clear up the Science of Nature , and were the Occasions of a thousand Errours in the Superstructures that were rais'd upon those Imaginary and Chimerical Principles . In Opposition to , and as a Remedy for which , he lays down this Fundamental Maxim , to be Carefully observ'd by all the Disciples of Truth in their whole Intellectual Progress , never to assent to any thing but what is Clear and Evident , that is , to nothing but of Whose Truth and Reality they are fully assured , and have sufficient Reason to assent to . This is the true Sense of the Maxim , this is the Sense of its Author , and in this Sense it is undeniably true . And that without any prejudice to our present Conclusion , with which ( as thus explain'd ) it is very Consistent . For 't is now very easie to discern that we may believe an Incomprehensible thing , and yet at the same time according to this Cartesian Maxim assent to nothing but what is Clear and Evident , because the Evidence of Faith is External , and that there may be an External Evidence to assent to a thing Internally Inevident is no Contradiction . 16. Which by the way may serve to discover as well the Injustice as the Impertinence , 1. Of those who make use of this Maxim as an Objection against the Belief of things above Reason . 2. Of those who take occasion from hence to traduce the Cartesian Philosophy as favourable to , and looking with a very propitious Aspect upon Sociniani●● , and indeed as little better than an Introduction to it , only because it talks so much of clear and distinct Ideas and Conceptions , and of assenting to nothing but what is Clear and Evident . But Most of all 3dly . Of those who proceed even to traduce the Author himself as a secret Friend to the Cause , and no better than a Socinian in Disguise . It would have been indeed a Considerable Glory and Advantage to that , ( or any other Interest ) to have had so great a Master of Reason a Friend to it . But he Certainly was not , if with his Words he has transmitted to us his real Thoughts , which would be great uncharity to question , and , with a witness , to Assent to what is not Evident . 17. He was indeed a great Master in the Rational way , but no Magnifier or Exalter of Human Reason . So far from that , that he seems to have had the most inward and feeling Sense of its Infirmities and Defects , and the best to have understood what a poor little thing 't is to be a Man , of any one in the World. As may be abundantly Collected from several passages in his Writings ( besides that the whole vein of them runs that way ) particularly those two final Sentences wherewith he shuts up his Principles and his Metaphysics , At Nihilominus memor meaetenuitatis , nihil affirmo &c. and , Naturae nostrae infirmitas est agnoscenda . Which plainly shew what a low debasing Sense he had both of Himself and of Human Nature in general , as ●tis Natural for every man to have more and more , the wiser he grows , and the further he advances in Knowledge , which when all 's done ( provided you take a good Dose of it ) is the best Cure of Pride and Vanity . 18. And as he had thus slender an Opinion both of Human Reason and his Own , so he appears to have had also at the same such an high-raised and elevated Sense of the immense Grandeur of God , and of the Magnificence of his Works , and how inscrutable the Profundities of both are to such Finite and Contracted Minds as ours , as can scarce any where be parallel'd . Two Characters certainly of Spirit , that are none of the aptest to dispose a Man to Socinianism . But not to dwell any longer upon Rational Presumptions , there is a certain plain and deciding place in the Writings of this Great Man ( which one would think had escaped the Eyes of some ) that is enough forever to silence the Calumny of his being even in the least Socinianiz'd , and to shame those that have so little Conscience or Judgment as to stain his Memory with it . For who can suspect him in the least infected with that Head-seizing Disease , which is now become so Popular and Epidemic , when he shall hear him still Purging and Apologizing for himself in these Vindicatory words , Credenda esse Omnia quae a Deo revelata sunt , quamvis Captum Nostrum Excedant . And again , Ita si soriè nobis Deus de seipso , vel aliis aliquid revelet , quod Naturales ingenii Nostri vires excedat , qualia jam sunt Mysteria Incarnationis & Trinitatis , non recasabimus illa Credere , quamvis non Clare intelligamus . Nec ullo modo mirabimur multa esse , tum in immensâ ejus Naturâ , tum etiam in r● bus ab ●o Creatis , quae Captum Nostrum excedant . Now how glad should I be to see all the Socinians in Christendom Subscribe to this Form of Words , and is it not strange then that he whose Originally they are should be suspected of Socinianism , and that his Philosophy too should be thought to lead to it . But the Truth is , the Cartesian Philosophy leads just as much to Socinianism , as Philosophy in general does to Atheism , and I will venture to say , and be bound to make it good , that as no good Philosopher can be an Atheis● , so no good Cartesian can be a Socinian . CHAP. VIII . Wherein is shewn what is the true Use of Reason in Believing . 1. REason being the great Character and Principle of Man , that makes him like to the Angels above him , and distinguishes him from the Beasts that are below him , and which therefore only are below him for want of the Rational Power ( being many of them in regard of their Bodily Endowments upon a level with him , and some beyond him ) 't is but Just and Natural it should appear in all that he does , and pre●ide and govern in all his Actions . For as the Conduct of the Infinitely Wise and All-knowing God does always carry in it the Characters of his Essential and Consubstantial Reason , even of him who is the Wisdom of the Father , the true intelligible Light , so should also the Conduct of Man express in Proportion the Signatures of his Reason , and though he cannot act by such exact and unerring Measures as his Glorious Maker , nor yet with all that Perfection of Wisdom that even some Created Intelligences express , yet at least he should act like Himself , and not by doing any thing absurd or unaccountable deny his Reasonable Nature . 2. This has serv'd for a Principle to some Scholastic and Moral Writers whereon to build a very high , and ( as some think ) very Severe Conclusion , viz. that there is no individual Action of Man purely indifferent . Which I suppose may be true enough of those Actions of his which are properly Humane , I mean that are done deliberately , with fore-thought and Consideration , every one of which must , as far as I can see , be either good or Bad according to the Circumstances wherewith they are Cloath'd , however specifically Consider'd in relation to their Objects only , and as abstracted from those Circumstances , some of them may be Indifferent . And certainly we cannot suppose any Action of a more Neutral and adiaphorous Nature than an unprofitable Word , and yet of such He that is to be our Judge tells us we shall render an Account in the Day of Judgment . Which plainly shews that there is no such thing as Indifferency in the Actions of Man as Individually and Concretely Consider'd , but that all of them are either good or bad according as the Principle , Manner , End , and other Circumstances are that attend the doing of them . And that because Man being a Rational Creature the Order of Reason is due at least to all his deliberate Actions , which accordingly ought to carry the Characters of a Rational Nature in them , the want of which will be enough to render any of them evil and imperfect . 3. But then if Reason ought to pre●ide and direct in all the deliberate Actions of Man much more ought it in things of the greatest Moment and Consequence , wherein his Interest and Welfare is more nearly Concern'd , and which accordingly require his greatest Consideration , and the use of the best Light that he has . And because there cannot be a thing of greater Consequence and Concernment to him than Religion , upon which both his Present and his Future , his Temporal and his Eternal Happiness does intirely depend , hence it follows that the Principal Use he ought to make of his Rational Faculty is in Religion , that here if any where he ought to Think , Consider , Advise , Deliberate , Reason and Argue , Consult both his own Light and that of others , neglect no advantage that may be had from Nature or Art , from Books or Men , from the Living or the Dead , but imploy all possible Means for his direction and Information , and not be as the Horse and Mule which have no Vnderstanding . For 't was for this great End and Purpose that his Reason was given him , and this is the best Use he can make of it . As for the Study of Nature , that turns to too little an Account , and as for the Affairs of Civil Life they in themselves and without relation to another World , are too little and inconsiderable for us to suppose that our Reason was given us for the Management of them . Religion only bears proportion to so Noble a Faculty , is most worthy of its Application , and can also best reward the due Exercise and Use of it , and accordingly 't is upon Religion that it will be best bestow'd . 4. Nor is there any thing in Religion that may justly fear to be brought before the Bar of Human Reason , or to undergo the Test of its severest Discussion . The Heathen Religion indeed Might , for which Cause those that drew its Picture cast a Shade upon a great part of it , and would not Venture to expose it to Common View . And the too much Heathenized Religion of some Christians may also very deservedly retire behind the Curtain , and decline coming to the Light , for fear the Absurdities and Monstrous Inconsistencies of it should be laid open . But certainly there is not any thing , neither Doctrine nor Precept in that true Religion that is reveal'd by God , in Evangelical Christianity , that need fly the Light of Reason , or refuse to be tried by it . Christian Religion is all over a Reasonable Service , and the Author of it is too reasonable a Master to impose any other , or to require ( as his Vicar does ) that Men should follow him blindfold , and pull out their eyes to become his Disciples . No , he that Miraculously gave Sight to so many has no need of , nor pleasure in the Blind , nor has his Divine Religion any occasion for such Judges or Professors . For it is the Religion of the Eternal and uncreated Wisdom , the Divine Word , the true Light of the World , and the Universal Reason of all Spirits , and 't is impossible that he should reveal any thing that Contradicts the Measures of sound Discourse , or the immutable Laws of Truth , as indeed it is that any Divine Revelation should be truly Opposite to Right Reason ( hower it may sometimes be Above it ) or that any thing should be Theologically true , which is Philosophically False , as some with great profoundness are pleas'd to distinguish . For the Light of Reason is as truly from God as the Light of Revelation is , and therefore though the latter of these Lights may exceed and out-shine the former , it can never be Contrary to it . God as the Soveraign Truth cannot reveal any thing against Reason , and as the Soveraign Goodness he cannot require us to believe any such thing . Nay to descend some degrees below this , he cannot require us to believe , not only what is against Reason , but even what is without it . For to believe any thing without Reason is an unreasonable Act , and 't is impossible that God should ever require an unreasonable act , especially from a Reasonable Creature . 5. We therefore not only acknowledge the use of Reason in Religion , but also that 't is in Religion that 't is chiefly to be used ; so far are we from denying the Use of it there . And it is a little unfairly done of our Adversaries so much to insinuate the Contrary as they do . For I cannot take it for less than such an Insinuation , when they are arguing with us against the Belief of the Christian Mysteries to run out as they usually do into Harangues and Flourishes ( whereof , by the way , I know none more guilty than the Author of Christianity not Mysterious ) about the Reasonableness of the Christian Religion , and the Rational Nature of Faith , what a Reasonable Act the One is , and what a Reasonable Service the Other is , &c. as if we were against the Use of Reason in Religion , or were for a Blind , Groundless , and Unaccountable Faith , or if because we hold the Belief of things above Reason , therefore we are for having no Reason for our Belief . This I say is an unfair Insinuation , and such as argues some want either of Judgment or Sincerity ( I don't know which ) in those that suggest it . For they seem plainly by running so much upon this Vein to imply as if it were part of the Question between us , whether there be any Use of Reason in Religion , or whether Faith is to be Founded upon Reason or No. But Now this is no part of the Controversie that lies between us , we acknowledge the Use of Reason in Religion as well as they , and are as little for a Senseless and Irrational Faith as they can be . This therefore being Common to us both is no part of the Question , and they do ill to insinuate that it is by so many Popular Declamatory Strains upon the Reasonableness of Religion , and in particular of Faith , whereas they do , or should know , that the thing in Question between us is not whether there be any Use of Reason to be made in Believing , but only what it is , or wherein the true Use of it does Consist . 6. Now this we may determine in a few words , having already laid the grounds of it . For since the Incomprehensibility of a thing is no Concluding Argument against the Truth of it , nor Consequently against the Belief of it ( as is shewn in the three foregoing Chapters ) it is plain that the proper Office and Business of a Believers Reason is to Examin and Inquire ▪ Not whether the thing proposed be Comprehensible or not , but only whether it be Reveal'd by God or No , since if it be , the Incomprehensibleness of it will be no Objection against it . That therefore ought to be no part of its Questistion or Deliberation , because indeed it is not to the purpose to Consider whether such a thing be , when if it were it would be no just Objection . The only Considerable thing then here is whether such a Proposition be indeed from God , and has him for its Author or no. And here Reason is to clear her Eyes , put the Matter in the best Light , call in all the Assistance that may be had both from the Heart and the Head , and determine of the thing with all the Judgement , and all the Sincerity that she can . But as to the Comprehensibility or Incomprehensibility of the Article , this is quite besides the Question , and ought therefore to be no part of her scruting or debate , since if it were never so much above her Comprehension it would be never the less proper Object for her Belief . 7. The Sum is , the Incomprehensibility of a thing is no Argument against the Belief of it , therefore in the believing of a thing , the proper work of my Reason is not to Consider whether it be incomprehensible . But when a thing is proposed to me as from God , all that my Reason has to do in this Case is Seriously , Soberly , Diligently , Impartially , and ( I add ) Humbly to Examine whether it comes with the true Credentials of his Authority , and has him for its real Author or no. This is all that Reason has to do in this Matter , and when she has done this , she is to rise from the Seat of Judgement , and resign it to Faith , which either gives or refuses her Assent , Not as the thing proposed is Comprehensible or not Comprehensible , but as 't is either Reveal●d or not Reveal'd . CHAP. IX . An Application of the foregoing Considerations to the Mysteries of Christianity . 1. HAving thus raised the Shell of our Building to its due ●itch , we have now only to Roof it by making a Short Application of the Principles laid down and set●led in the Former Chapters to the Mysteries of the Christian Religion , against the Truth and Belief of which it plainly appears from the Preceding Considerations that there lies now no Reasonable Objection . For if Human Reason be not the Measure of Truth , and if therefore the Incomprehensibility of a ●hing to Human Reason be no Argument of its 〈◊〉 being True , nor Consequently against its being Believ'd , and if the only Use and Imployment of Reason in Believing be to Consider , not the Internal Evidence of the thing , whether the Article be Comprehensible or no , but whether it be truly reveal'd by God , I say if these things are so , as we have abundantly prov'd them to be , then from these Premises the Clear and undeniable Consequence is that the Incomprehensibility of the Christian Mysteries is no just reason why they should not be Believ'd , and so tha● we may Believe them though we should suppose them ( what yet some deny ) to be Incomprehensible . 2. Nay so far is the Incomprehensible Sublimity of these Mysteries from being a sufficient Objection against the Belief of them , that Accidentally and indirectly it may be improved into a Considerable Argument for them , and such as may serve to recommend them to our Faith , inasmuch as it is a very strong Presumption that they are of no Human Origin , but have God for their Authour , it being reasonable to suppose that what does so very much transcend the Capacity of Man to Comprehend , does no less exceed his Ability to invent . And accordingly the Incomprehensibility of our Mysteries for which some will have them to be false , is made use of by a very Rational Authour as an Argument of their Truth . And it may be worth while to let the Reader see how he Manages it in relation to One of the Most Sublime of them . The more Obscure are our Mysteries . Strange Paradox ! the more Credible they now appear to me . Yes , I find even in the Obscurity of our Mysteries , receiv'd as they are by so many different Nations , an invincible Proof of their Truth . How , for instance , shall we accord the Vnity with the Trinity , the Society of three different Persons in the perfect Simplicity of the Divine Nature ? This without doubt is Incomprehensibl● , but not Incredible . It is indeed above us , but let us Consider a little and we shall believe it , at least if we w●ll be of the same Religion with the Apostles . For supposing they had not known this ineffable Mystery , or that they had not taught it to their Successours , I maintain that it is not Possible that a Sentiment so extraordinary should find in the Minds of Men such an Vniversal Belief as is given to it in the whole Church , and among so many different Nations . The More this Adorable Mystery appears Monstrous ( suffer the Expression of the Enemies of our Faith ) the More it Shocks Human Reason , the More the Imagination Mutinies against it , the more Obscure , Incomprehensib●● and Impenetrable it is , the less Credible is it that it should Naturally insi●●ate it self into the Minds and 〈◊〉 of all Christians of so many and so distant Countries . Never do the same Errours spread universally , especially such sort of Errours which so strangely offend the Imagination , which have nothing sensible in them , and which seem to Contradict the most Simple and Common Notions . If Iesus ●hrist did not Watch over his Church , the Number of the 〈…〉 would quickly exceed that of 〈◊〉 ●●●hodox Christians ▪ For 〈…〉 in the Sentimen● 〈…〉 that does not 〈…〉 the Mind . And 〈…〉 that 〈…〉 to our Vnderstandings may establish themselves in time . But that a Truth so Sublime , so far removed from Sense , so Cross to Human Reason , so Contrary in short to all Nature as is this great Mystery of our Faith , that a Truth I say of this Character should spread it self Vniversally , and Triumph over all Nations where the Apostles had Preach'd the Gospel , supposing that these First Preachers of our Faith had neither known any thing , nor ●aid any thing of this Mystery , this Certainly is what cannot be Conceiv'd by any one that has never so little knowledge of Human Nature . That there should be Heretics that should oppose a Doctrine so Sublime is nothing strange , nor am I surprized at it . On the Contrary I should be very much if never any body had opposed it . This Truth wanted but little of being quite oppress'd . 'T is very possible . For 't will be always reckon'd a Commendable Vndertaking to attaque that which seems to Clash with Reason . But that at length the Mystery of the Trinity should prevail , and should establish it self Vniversally wherever the Religion of Iesus Christ was receiv'd , without its being known and taught by the Apostles , without an Authority and a Force Divine , there needs methinks but an Ordinary Measure of good Sense to acknowledge that nothing in the World is less Probable . For it is not in the least likely that a Doctrine so Divine , so above Reason , so remov'd from whatever may strike the Imagination and the Senses , should Naturally Come into the Thought of Man. 3. You see here how this Excellent Person strikes Light out of Darkness , by improving even the Incomprehensibility of the Christian Mysteries into an Argument for the Truth and Credibility of them , and so turning the Artillery of our Adversaries against themselves . This indeed is a bold Atchievement , an● as Fortunate a one too , for I think there is a great deal of Force and Weight in his Reasoning . But I need not push the Matter so far , nor follow so home into the Enemies Camp , as to plant their own Cannon against them . 'T is sufficient to the design of the present undertaking , and as much as I am led to by the Principles before Establish'd , to Conclude that the Incomprehensibility of the Christian Mysteries is no Argument against them . This therefore I insist upon , and ( if my Reason mightily deceive me not ) dare ingage finally to stand to . For if ( as it has been shewn ) the Incomprehensibility of a thing in general be no Conclusive Argument against either the Truth or the Credibility of it , then since Negative Propositions do separate the Attribut from the Subject according to all the Extent which the Subject has in the Proposition , what Consequence can be more Clear than that the Incomprehensibility of our Mysteries is no Argument against the Belief of them ? I Conclude therefore that it is None , and that they ought never the less to be believ'd for their being Incomprehensible , supposing them otherwise sufficiently Reveal'd . 4. Whether they are so or no is besides my Undertaking at present to examin , nor need I ingage my Pen in this Question , since the Affirmative side of it is so Obvious to every Eye that can but read the Bible , and has been withal so abundantly and convincingly made good by those abler hands which have gone into the Detail of the Controversie , and undertaken the particular defence of the Christian Mysteries . This part of the Argument therefore being so well discharged already , I shall Concern my self no further with it than only in Consequence and Pursuance of the Former Principles to bestow upon it this one single Necessary Remarque , viz. That as the Incomprehensibility of the Christian Mysteries is no just Objection against the Belief of them supposing them otherwise sufficiently Reveal'd , so neither is it a just Objection against their being so Reveal'd , supposing the plain , obvious and literal Construction of the Words does naturally and directly lead to such a Sense . And that it does so is not I think offer'd to be denied , and the thing it self is plain enough to extort an acknowledgement , but then 't is pretended that there is a Necessity of having recourse to a different Construction , and to understand the words in another Sense , because of the unconceivableness and incomprehensibleness of that which their proper and Grammatical Scheme does Exhibit . But by the Tenour of this whole Discourse it evidently appears that there is no such Necessity , since to admit an incomprehensible Sense has nothing absurd or inconvenient in it , and that because the Incomprehensibility of a thing is no Argument of the Untruth of it . From whence it plainly follows that 't is no more an Objection against its being Reveal'd than 't is an Objection against the Belief of it supposing it were Reveal'd , there being nothing but the untruth of a thing that can be a reasonable Obstruction against either . 5. We are therefore to take the Words of Scripture according to their proper and most Natural Sense , and not seek out for Forc'd and Strain'd Interpretations upon the account of the Incomprehensibility of that which is apparently Genuin and Natural . And if the Revelation be otherwise plain , and such as we would accept of in another Case , and about matters which we can well Comprehend , we ought not to think it the less so because the Sense of it so understood is such as we cannot reconcile to our Apprehensions and Conceptions of things . For notwithstanding that it may be true , since by this time we may be sufficiently satisfied that there are many Incomprehensible Truths . The Incomprehensibility of a thing is therefore no Argument against its being Reveal'd , any more than 't is against the Belief of it supposing it were . Which opens an immediate Entrance to the Christians Mysteries , which I doubt not would be thought sufficiently Reveal'd were it not for the incomprehensibility of them , the only Objection that can be pretended against their Revelation . 6. I have hitherto argued upon the Supposition that the Mysteries of Christianity ( those Doctrines I mean that are so call'd ) are above Reason , and such as do transcend our Comprehension , and have shewn that even upon that Supposition there is no reasonable Objection against the Belief of them , that they are never the less Believable for their being Incomprehensible . But what if I should recall this Concession , and put our Adversaries to the proof that they are indeed above Human Reason and Comprehension . They cannot be ignorant that there are those that Contend they are not , and with great shew of reason offer to prove it , by endeavouring to render a Conceivable and Intelligible Account of them . If these Men should be in the right ( which I do not think necessary at present to inquire into ) it would be a further Advantage to our Cause , and such as though I do not now insist upon it , I need not lose the Benefit of . But if it should prove that they are not in the right , the Cause of our Christian Mysteries is not much Concern'd in the loss of that Pillar , but can support it self well enough without it , as having another that is sufficient to bear its weight , since though we should suppose these Sacred Doctrines to be never so Incomprehensible to our Reason , it does by no Consequence follow ( as from the Argument of this whole Discourse is apparent ) that therefore they may not be due Objects of our Faith. 7. Should any one now be so fond of Objection as to draw one against the Mysteries of Christianity from the use of the Word Mystery in Scripture , which knows no other Mysteries but such as before the Revelation of them were undiscover'd , not Considering whether they were in themselves Conceivable or no , I must tell him that I do not know that ever I met in any Controversie with a less pertinent Objection , as much as it is made of by a late Bold Writer , who heaps together a great many Texts to shew the signification of the Word Mystery in the New Testament , that it signifies not things in themselves inconceivable , but only such as were not known before they were Reveal'd . Well , be it so as this Gentleman pretends ( though I believe upon Examination it would appear otherwise ) yet what is this to the purpose ? For do we Dispute about Names or Things ? The Question is not whether the Scripture expresses inconceivable things by the Name of Mysteries , but whether there be not things in Scripture above our Conception ( call them by what Name you will ) and if there be , whether their being so above our Conception be an Argument why they should not be Believ'd . Now to these inconceivable things it has been the Common Use of Church-Writers to apply the Name of Mysteries , which , if the thing be granted , he must be a great Lover of Cavil and Wrangle that will Contend about it . But the Learned Bishop of Worcester has already prevented me in the Consideration of this Objection , for which reason , together with the Frivolousness of it , I shall pursue it no further . CHAP. X. The Conclusion of the whole , with an Address to the Socinians . 1. AND thus I have led my Reader through a long Course of Various Reasoning , and perhaps as far as he is willing to follow me , though I hope his Journey has not been without some Pleasure that may deceive , and some Profit that may in part reward the Labour of it . I have shewn him what Reason is , and what Faith is , that so he may see from the Absolute Natures of each what Habitude and Relation they have to one another , and how the Darkness and Obscurity of the Latter may Consist with the Light and Evidence of the Former . I have also Consider'd the Distinction of things Above Reason and things Contrary to Reason , and shewn it to be real and well-grounded , and to have all that is requisite to a good Distinction . And for the further Confirmation of it , I have also shewn that Human Reason is not the Measure of Truth . From which Great Principle ( which I was the more willing to discourse at large and thoroughly to settle and establish because of its Moment and Consequence to the Concern in hand ) I have deduced that weighty Inference , that therefore the Incomprehensibility of a thing is no Concluding Argument of its not being true , which Consequence for the greater Security of it , because it is so Considerable in the present Controversie , I have also proved Backwards , by shewing that if the Incomprehensibility of a thing were an Argument of its not being true , then Human Reason ( contrary to what was before demonstrated ) would be the Measure of Truth . Whence I infer again ex Absurdo , that therefore the Incomprehensibility of a thing is no Argument of its not being true . From this last Consequence I infer another of no less Moment and Consideration , viz. That therefore the Incomprehensibility of a thing is no Argument against the Belief of it neither , where also I Consider that seemingly Opposite Maxim of Des Cartes , that we are to Assent to nothing but what is Clear and Evident , and reconcile it to the other Position . Whence my next step was to state the true use of Reason in Believing , which I shew'd to Consist not in examining the Credibility of the Object , but in taking account of the Certainty of the Revelation , which when once resolv'd of we are no longer to Dispute , but Believe . In fine , I have made an Application of these Considerations to the Mysteries of the Christian Faith , by shewing that they are never the less to be Believ'd for being Mysteries , supposing● them otherwise sufficiently Reveal'd , against which also I have shewn their Incomprehensibility to be no Objection . So that every way the Great Argument against the Mysteries of the Christian Faith taken from the Incomprehensibility of them vanishes and sinks into nothing . In all which I think I have effectually overthrown the General and Fundamental Ground of Socinianism , and truely in great Measure that of Deism too , whose best Argument against Reveal'd Religion in general , is , because the Christian , upon all Accounts the most preferable of those that pretend to be Reveal'd , Contains so many things in it which transcend the Comprehension of Human Understanding . But whether this Best Argument be really a good one or no , the whole Procedure of this Discourse may sufficiently shew , and whoever knows how to distinguish Sophistry from good Reasoning , may easily judge . 2. And now you Gentlemen for whose sakes I have been at the pains to write this Treatise , give me leave in a few words to Address my self a little more particularly to you , and to Expostulate with you . Whether it be the good opinion you have of your Cause , or the present Opportunity you have to appear in the behalf of it that invites you so freely to Come abroad as you have done of late , you have certainly ( to give your Courage its due ) taken a very rational and Polite Age for it , and I hope the Wise Conduct of Providence may turn this juncture to the Advantage of the Truth , and that the Light to which you have adventur'd to expose your Novel Opinions may serve to make you see their Absurdities , if you do not too Obstinately shut your Eyes against it . Some of you are Considerable Masters of Reason ( otherwise truly I should not think it worth while to argue with you ) and you all profess great Devotion to it ( I wish you do not make it an Idol ) and to be very Zealous and Affectionate Disciples of it . Reason is the great Measure by which you pretend to go , and the Judge to whom in all things you appeal . Now I accept of your Measure , and do not refuse to be tried in the Court of your own Chusing . Accordingly you see I have dealt with you all along upon the Ground of Logic , and in a Rational way , being very Confident that Reason alone will discover to you your undue Elevations of it , and the Errours you have been misled into by that Occasion , if you do but Consult even this Oracle of yours as you ought , and make a right use of its Sacred Light. 3. But I am afraid you do not . Instead of imploying your Reason in the first place to examin the Certainty of the Revelation , whether such a thing be truly Reveal'd , and if so , to believe it notwithstanding its being incomprehensible , your Method is to begin with the Quality of the Object , to Consider whether it be Comprehensible or no , and accordingly to proceed in your Belief or Disbelief of its being Reveal'd . 'T is true indeed you are not so gross as to argue thus , this is Comprehensible therefore 't is Reveal'd . But you cannot deny but that you argue thus , this is Incomprehensible , therefore 't is not Reveal'd , proceeding upon this general Principle that though whatever is Comprehensible is not therefore presently Reveal'd , yet whatever is Reveal'd must be Comprehensible . But now judge you whether this be not to make your Reason the Rule and Measure of Divine Revelation , that is , that God can reveal nothing to you but what you can Comprehend , or , that you are able to Comprehend all that God can possibly Reveal ( for otherwise how is your not being able to Comprehend any thing an Argument of its not being Reveal●d ) I say Consider whether this be not to set up your Reason as the Rule of Revelation , and Consider again whether this does not resolve either into a very low Opinion you have of God and his Infinite Perfections , or an extravagantly high one you have of your selves and your own Rational indowments . 4. And yet as if this were not Presumption enough , do you not also make your Reason the Rule of Faith , as well as of Revelation ? To be the Rule of Faith is a very Great thing , and yet so far 't is plain that you make your Reason the Rule of Faith that you will allow nothing to be believ'd but whose Bottom you can Sound by that Line , this being an avow'd Principle with you that you are to believe nothing but what you can Comprehend . But hold a little , before your Reason can be the Measure of Faith , must it not be the Measure of Truth ? And I pray Consider seriously , and tell me truly , do you verily think in your Consciences that your Reason is the Measure of Truth ? Do you think your Rational Faculties proportion'd to every intelligible Object , and that you are able to Comprehend all the things that are , and that there is nothing in the whole extent of Science too high , too difficult , or too abstruse for you , no one part of this vast Intellectual Sea but what you can wade through ? If you say yes , besides the Blasphemous Presumptions and Luciferian Arrogance of the Assertion , and how little it falls on this side of Similis ero Altissimo , which banish'd the vain-glorious Angel from the Court of Heaven , because nothing less would Content his Aspiring Ambition than to be as God there ( though by the way there is more Sense and Congruity of Reason in pretending to be a God in Heaven , than to be a God upon Earth ) I say besides this , I would put it to your more sober thought to Consider whether it be not every whit as great an Extremity in the way of Rational Speculation to Dogmatize so far as to pretend to Comprehend every thing , as to say with the Sceptics and Pyrrhonians that we know nothing : The latter of which however in regard of its Moral Consequences may be more innocently and safely affirm'd than the Former , since in that we only humbly degrade our selves , and are Content to sink down into the Level of Brutes , whereas in this we aspire to what is infinitely above us , and advance our selves into the Seat of God. And you know an Excess of Self-dejection is of the two the more tolerable Extreme . But if you say that your Reason is not the Measure of Truth ( as upon this , and the other Considerations there lies a Necessity upon you to Confess ) how then I pray comes it to be the Measure of your Faith , and how come you to lay down this for a Maxim that you will believe Nothing but what you can Comprehend ? Why , if your Reason be not the Measure of Truth ( and you your selves Care not , and I believe are asham'd in terms to say that it is ) then do you not evidently discern that there is no Consequence from the Incomprehensibility of a thing to the incredibility of it , and that you have no reason to deny your Belief to a thing as true merely upon the account of its incomprehensibility . And do you not then plainly see that your great Maxim falls to the ground , that you are to believe nothing but what you can Comprehend ? But if yet notwithstanding this you will still adhere to your beloved Maxim , and resolve to believe Nothing but what you can adjust and clear up to your Reason , then I pray Consider whether this will not necessarily lead you back to that Absurd , and withal Odious and Invidious Principle , and which therefore you your selves care not to own , viz. That your Reason is the Measure of Truth . 5. But why do you not care to own it ? Do you not see at the first cast of your Eye that you are unavoidably driven upon it by your profess'd Maxim ? Or if you do not think fit to own it ( as indeed it is a good handsom Morsel to swallow ) why do you not then renounce that Maxim of yours which is the immediate Consequence of it , and necessarily resolves into it ? Why will you whose Pretensions are so high to Reason act so directly against the Laws of it , as to own that implicitly and by Consequence which neither your Head nor your Heart will serve you to acknowledge in broad and express Terms ? Be a little more Consistent with your own Sentiments at least , if not with Truth , and be not your selves a Mystery , while you pretend not to believe any . If you do not care to own the Principle , then deny the Consequence , or if you will not let go the Consequence , then stand by and own the Principle . Either speak out boldly and roundly that your Reason is the Measure of Truth , or if you think that too gross a defiance to Sense , Experience , Religion and Reason too to be professedly maintain'd , then be so ingenuous to us , and so Consistent with your selves as to renounce your Maxim of Believing Nothing but what you can Comprehend , since you cannot hold it but with that Absurd Principle ; And which is therefore a Certain Argument that you ought not to hold it . 6. And are you sure that you always do , I mean so as to act by it , that you hold it in Hypothesi as well as in Thesi ? Do you never assent to any thing but what you can Comprehend ? Are there not many things in the Sciences which you find a pressing Necessity to Subscribe to , though at the same time you cannot conceive their Modus , or account for their Possibility ? But you 'l say perhaps these are things of a Physical and Philosophical Consideration , and such as have no relation to Religion . True , they are so , but then besides that this visibly betrays the weakness of your ground , since if the incomprehensibility of a thing were a good Argument against assenting to the Truth of it , it would be so throughout , in the things of Nature , as well as in the things of Religion , I would here further demand of you why you are so particularly shy of admitting incomprehensible things in Religion , why is it there only that you seem so stiffly and zealously to adhere to your Maxim of Believing nothing but what you can Comprehend ? Since there are so many inconceivable things , or if you please , Mysteries , in the Works of Nature and of Providence , why not in Religion ? Nay where should one expect to find Mysteries if not there , where all the things that are Reveal'd are Reveal'd by God himself , and many of them concerning Himself and his own Infinite Perfections ? And what deference do we pay to God more than Man , if either we suppose that he cannot reveal Truths to us which we cannot Comprehend , or if we will not believe them if he does ? Nay may it not be rather said that we do not pay him so much , since we think it adviseable to receive many things from our Tutours and Masters upon their Authority only though we do not Comprehend them our selves , and justifie our doing so by that well known and in many Cases very reasonable Maxim , Discentem oportet Credere . But as there is no Authority like the Divine , so if that Motto become any School , 't is that of Christ. 7. Now 't is in this School that you profess to be Scholars , and why then will you be such Opiniative and uncompliant Disciples as to refuse to receive the Sublime Lectures read to you by your Divine and Infallible Master , merely because they are too high for you , and you cannot Conceive them , when at the same time any one of your that is not a Mathematician ( pardon the Supposition ) would I doubt not take it upon the word of him that is so that the Diameter of a Square is incommensurable to the Side , though he did not know how to demonstrate , or so much as Conceive it himself . Since then you would express such implicit regard to the Authority of a fallible , though Learned , Man , shall not the Divine weigh infinitely heavier with you , and since you would not stick to assent to things above your Conception in Human and Natural Sciences , why are you so violently set against Mysteries in Religion , whereof God is not only the Authour , but in great Measure the Object too . 8. You know very well that in the great Problem of the Divisibility of Quantity there are Incomprehensibilities on both sides , it being inconceivable that Quantity should , and it being also inconceivable that it should not be divided infinitely . And yet you know again that as being parts of a Contradiction one of them must necessarily be true . Possibly you may not be able with the utmost Certainty and without all hesitation to determine which that is , but however you know in the general that One of them , indeterminately , must be true ( which by the way is enough to Convince you that the Incomprehensibility of a thing is no Argument against the truth of it ) and you must also further grant that God whose Understanding is infinite does precisely and determinately know which of them is so . Now suppose God should Reveal this , and make it an Article of Faith. 'T is not indeed likely that he will , it being so much beneath the Majesty , and besides the End and Intention of Revelation , whose great Design is the direction of our Life and Manners , and not the improvement of our Speculation . But suppose I say he should , would you not believe it ? If not , then you must suppose either that there is no Necessity that either of the two parts ( which yet are Contradictory ) should be true , or that though one of them be true yet that God does not known which is so , or that though he does know which is so , yet he does not deal faithfully in revealing that which is the Right , all which are extravagant Suppositions , and such as Men of your Sense and Reason can never allow . But then if you say ( as you must ) that you would believe it , then I pray what becomes of your Maxim of believing nothing but what you can Comprehend , and why do you so stiffly plead the incomprehensibility of an Article of Faith against the Belief of it , and why must there be no Mysteries in Religion ? I say in Religion , where if any where our Reason might expect to find things above its Measure , unreachable Heights , and unfathomable Depths , and where God is not only the Revealer ( as in the Case now supposed ) but also the Object Reveal'd . For is it not reasonable to suppose that there are things more incomprehensible in God than in Nature , and if you would receive an Incomprehensible Revelation of his concerning his Works , how much rather ought you to admit the same concerning Himself ? 9. And this gives me occasion to say something to you concerning the Doctrine of the Holy Trinity . This great Article of the Christian Faith you have a particular Prejudice against and will not believe , and that because it so utterly transcends the Force of Reason to Conceive how the same undivided and Numerically One Simple Essence of God should be Communicated to Three really distinct Persons , so as that there should be both a Unity in Trinity , and a Trinity in Unity . This however , as inconceivable as it seems , some will not yield to be so far Above Reason but that a Rational and Intelligible Account may be given of it , which accordingly they have essay'd to do by several Hypotheses . But I decline at present all advantage that may be had from them , or any other that may be invented to render this an intelligible Article . You know I Reason all along upon the Contrary Supposition , that those Articles of the Christian Faith which we call Mysteries are really incomprehensible , and only go to invalidate the Consequence that is drawn from thence in prejudice of their Belief . Well then for once we will give you what you stand for , that the Doctrine of the Trinity is indeed utterly above Reason . You have our leave to suppose it as incomprehensible as you please . But then you are to Consider ( besides what has hitherto been discours'd concerning the Nullity of the Consequence from the incomprehensibility of a thing to its incredibility ) that this is a Revelation of God concerning Himself , and do you pretend to Comprehend the Nature and Essence of God ? If you do , then your Understanding is as infinite as the Divine . But if you do not , then the incomprehensibility of this Mysterious Article ought to be no Objection with you against the Belief of it , since if it be , you must be driven to say that you Comprehend the Nature of God , which I hope you have too much Religion as well as Reason to affirm . 10. And indeed if we meet with so many insuperable Difficulties in the Search of Nature , much more may we in the Contemplation of its Author , if the Works of God do so puzzle and baffle our Understandings , much more may they Confess their Deficiency when God himself is their Object , and if we are not able to explain Creation , or give an Account how the Material World issued in time from the great Fountain of Being , much less may we be supposed able to explain the Eternal and ineffable Generation of his Divine and Consubstantial World. But what then , shall we not Believe it ? Or rather shall we not say upon this Occasion with the Pious and Ingenious Mr. Wesley , Ineffable the way , for who Th' Almighty to perfection ever knew ? But He himself has said it , and it must be true . Nay to go lower yet , if there be so many things relating to Extension , Motion and Figure ( of all which we have Clear Ideas ) which we cannot Comprehend , and there result from them Propositions which we know not what to make of , with how much greater reason may we expect to find what we cannot Understand in the Nature of an Infinite Being , whereof we have no adequate Idea . And indeed we meet with so many Incomprehensibles in the School of Nature that one would think we should be too much familiarized to 'em to think them strange in that of Religion , and God seems on purpose to exercise and discipline our Understandings with what is above them in Natural things , that so we might be the less surprized to find what passes our Conception in his own Infinite Essence . Here then at least you may Confess your Ignorance , and that without any reproach to your Understandings , which were indeed intended for the Contemplation , but not for the Comprehension of an Infinite Object . You need not therefore here be backward to own that you meet with what you cannot Comprehend ( it would indeed be a Mistery if you should not ) nor think it any disgrace to have your Eyes dazzl'd with that Light at the insupportable Glory of which even the Seraphin Veil and Cover theirs . 11. You may perceive by this that your Denial of the Doctrine of the Trinity because of the Incomprehensibility of it proceeds upon no good Consequence , but you are also further desired to Consider the very Bad one that it Naturally leads to . You refuse to receive this Article because you cannot Comprehend it , but besides that your Reason for this your refusal is not good unless you could be supposed to Comprehend every thing , even the Deep things of God. Pray Consider what the Consequence will be if you pursue your Principle to the utmost , and Conduct your selves intirely by its Measures . Will it not inevitably lead you to the denial of all Religion ? This perhaps may startle you , but think again . Will not this necessarily lead you to the denial of God the Foundation of all Religion ? For if you will not believe the Trinal Distinction of Persons in the Divine Essence because you cannot conceive how such a thing can be , then may you not for the same reason refuse as well to believe the Divine Essence it self , some of whose incommunicable Attributes , such as his Self Existence , Eternity , Immensity , &c. are as Incomprehensible as any thing in the Notion of the Trinity can be . So that if you will but follow your Measure from the denial of Three you may be quickly brought to deny even One. So directly does your Principle of Believing nothing but what you can Comprehend lead to Atheism , and that with such swift and wide strides , that were it not for the assistance of the same expedient , your Friends the Deists would hardly be able to follow you . 12. And now Sirs what do you think of your Principle ? Is it not a goodly one , and richly worth all the Passion and Zeal you have express'd for it ? You know very well that M. Abbadie in his Excellent Treatise of the Divinity of Christ has shewn you that upon one of your grounds ( viz. the denial of that Article ) the Mahumetan Religion is preferable to the Christian , and indeed that you are Obliged by it to renounce Christianity and turn Mahumetans . This truly was a home-thrust . But yet you see the Consequence of your general Principle reaches further , as leading your not only out of Christianity , but out of all Religion whether Natural or Reveal'd , even beyond Deism , even into Atheism it self . If it does not actually lead you thither the fault is not in the Principle , whose Connexion with that Consequence is natural enough , but 't is because you are not so Consistent with your selves as to follow it . And indeed 't is a great Happiness that you do not , ( since if you were here better Logicians you would be worse Men ) though it would be a much greater , if for the danger of being more Consistent with it you would be perswaded to lay it down . 13. And that you may be so be pleased further to Consider , that though this Principle of yours does not eventually carry you as far as Atheism , because perhaps the Horridness of the Conclusion may be a Counterweight against the Force of the Premises ( though you see it Naturally tends that way ) yet there is very great danger of its leading you Effectually into Deism , that not being not accounted now-a-days such a very frightful thing . For as long as you hold that what is above Human Reason is not to be Believ'd , and upon that Account reject the Christian Mysteries , because they are above Reason , you lie at the Mercy of that Argument that shall prove to you that these Mysteries are indeed Reveal'd , and that the Genuin and Natural Sense of the Sacred Text declares for them . For if you once come to be convinc'd of that , you will then be Obliged in Consequence of your Principle to renounce that Religion which reveals such incredible things , that is the Christian , which will be a shrew'd ( indeed an invincible ) Temptation to you to throw up all Reveal'd Religion , and so to turn perfect Deists . And I pray God it may not have that Effect upon you . 14. But as to the parting with Christianity that you will be further tempted to do upon another account . For when you have by your Principle stript it , or I may say rather unbowell'd it of its great and adorable Mysteries , it will appear such a poor , lank , slender thing to you that you will hardly think it Considerable enough to be reveal'd as a New and more perfect , Institution by God , or to be receiv'd as such by thinking and Considering Men. For what will such find so considerable in Christianity ( especially as a new Institution ) what so visibly peculiar and assuredly distinguishing , what that may infallibly set it above an Humane Institution , if it be once robb'd of its Mysteries ? They may indeed think it a good plain piece of Morals , and such as exceeds any other of a known Humane Composure , but how are they sure but that the Invention of Man may be able to rise so high , as to Compose such a System as this , if you set aside its Mysteries ? Which therefore I cannot but look upon of all the things that are intrinsic to it ( for I do not here Consider Miracles ) as the greatest Characters of its Divinity . And some perhaps would be apt to think them such as without which it would hardly be thought worthy of reception ( especially as a New Institution ) even with the help of Miracles , which Men are always ready , and not without reason , to suspect , when the Matters for whose sake they are wrought bear not sufficient Proportion to them . Which they would also perhaps be inclined to think to be the present Case . For what ( would they say ) is there in the Christian Religion that deserves so great ado , what that should ingage an Omnipotent Arm to introduce it into the World , by such mighty Signs and Wonders , if there be indeed nothing Wonderful in it , that is , if you take away its Mysteries . What cannot a good System of Morality ( especially if only a Second , and a little more Correct Edition of a Former ) be Communicated to the World without Alarming Heaven and Earth , and giving disturbance to the Course of Nature ? And if Christianity be no More , what Proportion ( say they ) will it bear to its Miraculous Introduction ? And what will it be found to have so very Considerable as either to deserve or justifie such an Apparatus ? It must indeed be allow'd by all to be a good wholsom Institution for the Direction of Manners , but what is there so very Great and Admirable in it , what that either deserves or answers to so many Types and Figures and Prophetical Predictions , what that so Copiously sets forth the Manifold Wisdom of God , and the Glory of his Attributes , and the Nothingness of the Creature , and where are those Deep things of God , that Eye hath not seen nor Ear heard , nor have enter'd into the Heart of Man ( a place which the Apostle applies out of the Prophet Isaiah to the Revelations of the Gospel ) where I say are those profound things which the Spirit of God only that Searches all things could reveal , and which even now they are Reveal'd the Angels desire to look into . You 'l hardly find any thing of so rais'd a Character in Christianity if you devest it of its Mysteries , which therefore may justly be reckon'd as the Main Pillars of it , without which it will have much ado to support it self . So that in short Christianity Not Mysterious ( how fond soever a Certain Author is of such a Religion ) will make but a very little Figure in Proportion to its Pomp and External Splendor , and indeed will almost dwindle down into Nothing . 15. It may indeed even without the Mysteries make a shift to subsist as a mere System of Precepts , and Rule of Life , though even thus Consider'd it will be greatly impair'd and suffer much disadvantage ( as wanting those Convincing Demonstrations of God's hatred of Sin , and of his Love towards Mankind , and withal those indearing and perswasive Arguments for their returns of Love , Gratitude and Obedience towards him , which can only be deriv'd from the Redemption of the World by the Death and Satisfaction of its Divine Undertaker ) but as a Covenant of Grace establish'd betwixt God and his Offending and Estranged Creature it cannot possibly stand , but must fall to the ground . So that though the Moral or Legal part ( as I may call it ) of Christianity may at a hard rate Continue after the downfall of its Mysteries , yet its Federal part , and all that is properly Gospel in it must needs be involv'd in the Ruin and Fall with them , that being all built upon the Satisfaction of Christ , as that again upon his Divinity , which is therefore the very Foundation of the Christian Religion , as M. Abbadie has by Variety of Demonstration proved it to be . If then you would have that Divine Institution stand , and if you would stand fast in it ( both which I am willing to suppose ) have a care how you remove its Mysteries , Considering how Fundamental they are to the Building , and how great a share of its Sacred Weight rests upon them . But endeavour rather to remove your own Prejudices , to Mortifie your Understandings , to study Humility , and to restrain the too free Sallies of your too curious and over venturous Reason by still and silent Reflections upon God's Infinite Greatness , and your own almost as great Infirmities , by which one Thought well pursued you will ( by the Grace of God ) come to a better Understanding of your selves than to reject any of his plain Revelations merely because you cannot Conceive them , and so leaving Light and Vision to the other Life , will be Content with other good Christians humbly to Believe and Adore in this . 16. Gentlemen , I beseech you seriously to Consider what with Christian Charity and all due Civil Respect I have here laid before you , and if upon Consideration of it you find any weight in it , to let it have its full Force and Effect upon you . Which if you do I hope it may serve by the Blessing of God ( to whom for that end I humbly devote this Labour ) to Convince you , or at least to put you upon such better Considerations of your own as May. For I pretend not here to have said all , but to have left many things to the inlargement and improvement of your own Meditation , Considering the impropriety of doing otherwise to Persons of your Parts and Learning , which I pray God to Sanctifie and Increase to you . Whereby you may perceive that I am not against your making use of your Reason . No , I would only have you reason rightly , and that you may do so would have you by all Human Methods to improve and Cultivate your Reason as much as you can , being well perswaded that as a half-view of things makes men Opiniative , Disputatious and Dogmatical , so a Clear and thorough Light makes them Humble and distrustful of themselves , and that the more Cultivated and Improved any Man's Natural Reason is , the easier it will be for him to Captivate it to the Obedience of Faith. POST-SCRIPT . SInce the Committing of these Papers to the Press I have had the pleasure to peruse Mr. Whiston's New Theory of the Earth , for which extraordinary and truly great Performance I return him all due Thanks , and am very glad to see so great a Master of Reason and Philosophy express so awful and reverential a regard to Religion in general , and in particular to the Sacred Mysteries of it , against which both Human Reason and Natural Philosophy have been of late so abusively and profanely imploy'd . How far this Ingenious and Learned Author makes good his great undertaking , or whether this or the Former Theorist be most likely to be in the right . I shall not take upon me to examin . I only make this Observation from both their wonderful Attempts that whether they are in the right or no , as to their respective Accounts of things , yet they have at least gone so far and offer'd so fairly towards a true Explanation of them , as to Convince any Competent and indifferent Reader that the Mosaiek Records concerning the greater Phenomena of Creation and Providence are not really of so desperate a Nature as they were once presumed to be , but are in themselves Capable of , and may perhaps in time actually have ( if they have not already ) a true natural Solution . As for Instance , a Universal Flood without a Miracle , or that the World should be wholly Drown'd in a Natural way , or according to the Laws of Motion already settled , and by a Train of Causes already laid in Nature , has been hitherto thought an Incomprehensible , and accordingly an Impossible thing . But now if these two Mighty Genius's who have undertaken to give a Natural Account of this stupendous Revolution have neither of them pitch'd upon the very precise way and Manner whereby it was brought to pass , yet I think it cannot be denied but that they have said enough between them to Convince that the thing was naturally Possible , and that a true Natural Account may be given of it , though they should be supposed not to have hit directly upon that which is so . That is , I mean , they have represented it at least as a Conceivable thing , whether they themselves have had the good fortune to Conceive of it exactly as it was or no. Upon which it is very Natural and no less pertinent to the Concern in hand to make this further Reflexion , that we should not be Overhasty to pronounce any thing ( even of a Physical , much less of a Religious Nature ) to be Impossible , only because it appears to us to be Incomprehensible . For besides that the Incomprehensibility of a thing is ( as this whole Discourse shews ) no certain Argument of its Impossibility , and that what appears incomprehensible to our Understandings may at the same time be well Comprehended by those of Angels , not to say of wiser Men , perhaps that which appears to us at present to be above all Comprehension may in process of time and upon further Reflexion and Experience so brighten and clear up to our Minds , as to be Comprehended , or at least to be thought of a Comprehensible and Possible Nature even by our more improved selves . For the Incomprehensibility of a thing as such being no Absolute Affection or Intrinsic Denomination of the thing it self from its own Nature , but only such as affects it from without and in relation to the present Capacity of our Understandings , there needs no alteration in the Nature of the thing to make that Comprehensible , which was before incomprehensible , a Change in our Understandings is sufficient , upon whose greater improvement alone an incomprehensible may become a Comprehensible Object . So that besides the Nullity of the Consequence from the Incomprehensibility of a thing to its Impossibility , even the Principle it self from which that Consequence is pretended to be drawn may be remov'd , by the present Comprehension of what pass'd before with us for an incomprehensible Proposition . Upon both which Considerations we are admonish'd to be very Cautious how we Conclude any thing in Nature , much more in Scripture , to be impossible , because to us incomprehensible . And 't is the very use Mr. Whiston himself makes of the latter of them in the Conclusion of his excellent Work , from which I think it worth while to transcribe a Passage both for the Advantage of the present Argument , and the greater Conviction of the Reader , to whom , as well as to my self , it must be no little Satisfaction to see the Sentiments of so great an Author concur with mine . The Measure of our present knowledge ( says he ) ought not to be esteem'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Test of Truth ( the very Proposition almost in Terms of my Fourth Chapter ) or to be opposed to the Accounts receiv'd from profane Antiquity , much less to the inspired writings . For notwithstanding that several particulars relating to the eldest Condition of the VVorld and its great Catastrophe's , examine'd and compared with so much Philosophy as was till lately known , were plainly unaccountable , and , naturally speaking , impossible ; yet we see now Nature is more fully , more certainly , and more substantially understood , that the same things approve themselves to be plain , easie , and rational . 'T is therefore Folly in the highest degree to reject the Truth or Divine Authority of the Holy Scriptures because we cannot give our Minds particular satisfaction as to the Manner , may or even possibility of some things therein asserted . Since we have seen so many of those things , which seem'd the most incredible in the whole Bible , and gave the greatest Scruple and Scandal to Philosophic Minds , so fully and particularly attested , and next to demonstrated from Certain Principles of Astronomy and natural Knowledge ; 't is but reasonable to expect in due time a like Solution of the other Difficulties . 'T is but just sure to depend upon the Veracity of those Holy VVriters in other Assertions , whose Fidelity is so intirely establish'd in these hitherto equally unaccountable ones . The obvious , plain , or literal Sense of the Sacred Scriptures ought not without great reason to be eluded or laid aside : Several of those very places which seem'd very much to require the same hitherto , appearing now to the Minutest Circumstances , true and rational , according to the strictest and most literal Interpretation of them . VVe may be under an Obligation to believe such things on the Authority of the Holy Scriptures as are properly Mysteries ▪ that is , though not really Contradictory , yet plainly unaccountable to our ( present degree of ) Knowledge and Reason . Thus the Sacred Histories of the Original Constitution , and great Catastrophe's of the VVorld have been in the past Ages the Objects of the Faith of Iews and Christians , though the Divine Providence had not afforded so much light as that they could otherwise Satisfie themselves in the Credibility of them , till the new improvements in Philosophy . And this is but just and Reasonable . For sure the Ignorance or Incapacity of the Creature does by no Means afford sufficient ground for Incredulity , or justifie Men in their rejecting Divine Revelation , and impeaching the Veracity or Providence of the Creator . 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Traité 1. pag. 14 ▪ Notes for div A52412-e6500 L' Art de Penser . p. 432. Cogit . Rational . de Deo , p. 296. Mr. Malebranche . * Veritas immortalis est , veritas incommutabilis est , veritas illud verbum est de quo dicitur in principio erat verbum , & verbum erat apud Deum & Deus erat verbum . S. Austin in Psal. 123. Iob 11. 7. Psal. 97. 2. Rom. 11. 33. * I the rather Instance in the Divine Immensity , because the D●vout Psalmist does herein parti●ularize his Ignorance , making it the Subject of his Astonishment rather than his Curiosity . Such Knowledge is too wonderful for me , it is high , I cannot attain unto it , Psal. 139. ●erardi de Vries Prasessoris V●tra● 〈◊〉 , exercitationes rationales de Deo , Divinisque Perfectoinibus Pag. 248. Notes for div A52412-e8960 Psal. 4. Le Clerks Physics . Pag. 14. Notes for div A52412-e9630 〈…〉 Recherche de la Verité . Tom. 2. p. 165. 〈…〉 . Notes for div A52412-e10660 Psal. 32. 10. Notes for div A52412-e11050 〈…〉 . Christianity not My●ter ▪ p. 90. Serm. of the Mysteries of the Christian Faith. Notes for div A52412-e11270 Life of Christ , p. 184. 1 Cor. 2. 9 , 10. 1 Pet. 1. 12. Notes for div A52412-e12430 p. 379. 
A27428	----	The folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... Robert BOyle, Esquire, in the first year MDCXCII / by Richard Bentley ... Bentley, Richard, 1662-1742. 1699 Approx. 389 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A27428 Wing B1931 ESTC R21357 12055793 ocm 12055793 53141 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27428) Transcribed from: (Early English Books Online ; image set 53141) Images scanned from microfilm: (Early English books, 1641-1700 ; 857:41) The folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... Robert BOyle, Esquire, in the first year MDCXCII / by Richard Bentley ... Bentley, Richard, 1662-1742. The fourth edition corrected. [4], 280 p. Printed by J.H. for H. Mortlock ..., London : 1699. Reproduction of original in Huntington Library. Table of contents: p. 278-280. Advertisement: p. 280. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2003-09 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Mona Logarbo Sampled and proofread 2003-10 Mona Logarbo Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE Folly and Unreasonableness OF ATHEISM Demonstrated from The Advantage and Pleasure of a Religious Life , The Faculties of Humane Souls , The Structure of Animate Bodies , & The Origin and Frame of the World : In EIGHT SERMONS Preached at the Lecture Founded by The Honourable ROBERT BOYLE , Esquire ; In the First Year , MDCXCII . By RICHARD BENTLEY , D. D. Chaplain in Ordinary , and Library-Keeper to His MAJESTY . The Fourth Edition Corrected . LONDON , Printed by I. H. for H. Mortlock at the Phoenix in St. Paul's Church-Yard , 1699. To my most Honoured Patrons , TRUSTEES appointed by the Will of the Honourable ROBERT BOYLE , Esq The Right Reverend Father in God , THOMAS , Lord Bishop of Lincoln , Sir Henry Ashurst , Kt and Baronet , Sir Iohn Rotheram , Serjeant at Law , Iohn Evelyn , senior , Esquire . Most Honoured , GOD having disposed the Heart of that incomparable Person , the Honourable Robert Boyle , Esquire , lately deceased , the Glory of our Nation and Age , whose Charity and Goodness were as universal as his Learning and Fame ; To settle an Annual Salary for some Divine or Preaching Minister , who shall be enjoyned to perform the Offices following : 1. To preach Eight Sermons in the Year , for proving the Christian Religion against notorious Infidels , viz. Atheists , Deists , Pagans , Iews and Mahometans ; not descending to any Controversies that are among Christians themselves : These Lectures to be on the First Monday of the respective Months of Ianuary , February , March , April , May , September , October , November ; in such Church as the Trustees shall from time to time appoint : 2. To be assisting to all Companies , and encouraging them in any Undertaking for propagating the Christian Religion : 3. To be ready to satisfie such Real Scruples as any may have concerning those Matters ; and to answer such New Objections or Difficulties as may be started , to which good Answers have not yet been made : You have been pleased to believe me able in some measure to perform these Offices , and to command this First Essay to be made publick . I am very sensible of the great Honour , as well as the great Extent and Difficulty of the Task ; and shall endeavour to the utmost of my poor ability to answer the religious and generous Design of that Excellent Person , and the good Opinion you have entertained of , My most Honoured Patrons , Your very obliged and humble Servant , R. Bentley . March 17. 1691 / 2. THE Folly of Atheism , And ( what is now called ) DEISM : Even with Respect to The PRESENT LIFE . The First SERMON preached March 7. 1691 / 2. Psalm XIV . v. 1. The Fool hath said in his Heart , There is no God ; they are corrupt , they have done abominable works , there is none that doth good . I Shall not now make any enquiry about the time and occasion and other circumstances of composing this Psalm : nor how it comes to pass , that with very little variation we have it twice over , both here the 14th . and again number the 53d . Not that these and such-like are not important considerations in themselves ; but that I think them improper now , when we are to argue and expostulate with such persons , as allow no Divine Authority to our Text ; and profess no greater , or , it may be they will say , less Veneration for these Sacred Hymns , than for the profane Songs of Anacreon or Horace . So that although I my self do really believe , that all such as say in their Hearts , There is no God , are foolish and corrupt , both in Understanding and Will ; because I see infinite Wisdom it self has pronounced them to be so : nevertheless this Argument would at present have no force upon these men , till in due time and method we have evinced the sufficient Authority of Holy Scripture . But however there are other Books extant , which they must needs allow of as proper Evidence ; even the mighty Volumes of visible Nature , and the everlasting Tables of Right Reason ; wherein , if they do not wilfully shut their Eyes , they may read their own Folly written by the Finger of God , in a much plainer and more terrible Sentence , than Belshazzar's was by the Hand upon the Wall. And as the impious Principles of these persons do preclude any argumentation from the Revealed Word of God : so they prevent us also from speaking at present to the second part of the Text. The whole Verse hath apparently two Propositions ; the one denoting the Folly of Atheism , The Fool hath said in his Heart , There is no God : the second declaring the Corruption and Flagitiousness of Life which naturally attend it ; They are corrupt , they have done abominable works , there is none that doth good . Now this latter part to a genuine Atheist is meer Iargon , as he loves to call it ; an empty sound of words without any signification . He allows no Natural Morality , nor any other distinction of Good and Evil , Just and Unjust ; than as Human Institution and the Modes and Fashions of various Countries denominate them . The most Heroical Actions or detestable Villanies are in the nature of things indifferent to his approbation ; if by secrecy they are alike conceal'd from Rewards or Punishments , from Ignominy or Applause . So that till we have proved in its proper place the eternal and essential Difference between Virtue and Vice ; we must forbear to urge Atheists with the Corruption and Abominableness of their Principles . But I presume , the first part of the Text , the Folly and sottishness of Atheism ( which shall be the subject of this Discourse ) will be allowed to come home to their Case : since they make such a noisy pretence to Wit and Sagacity ; and I believe several of them first engage in that Labyrinth of Nonsense and Folly , out of an absurd and preposterous affectation of seeming Wiser than their Neighbours . But before I proceed any farther , it will be necessary to clear and vindicate this expression of the Psalmist , The Fool hath said in his Heart , There is no God. For I know not any Interpreters , that will allow it to be spoken of such , as flatly deny the Being of God ; but of them , that believing his Existence , do yet seclude him from directing the Affairs of the World , from observing and judging the Actions of Men. I suppose they might be induced to this , from the commonly received notion of an Innate Idea of God , imprinted upon every Soul of Man at their Creation , in Characters that can never be defaced . Whence it will follow , that Speculative Atheism does only subsist in Our speculation ; whereas really Humane Nature cannot be guilty of the crime : that indeed a few sensual and voluptuous Persons may for a season eclipse this native Light of the Soul ; but can never so wholly smother and extinguish it , but that at some lucid intervals it will recover it self again , and shine forth to the conviction of their Conscience . And therefore they believed , that the words would not admit of a strict and rigorous Interpretation ; but ought to be so temper'd and accommodated to the nature of things , as that they may describe those profane persons ; who , though they do not , nor can really doubt in their Hearts of the Being of God , yet they openly deny his Providence in the course of their lives . Now if this be all that is meant by the Text , I do not see how we can defend , not only the fitness and propriety , but the very truth of the expression . As to that natural and indeleble signature of God , which Human Souls in their first Origin are supposed to be stamp'd with , I shall shew at a fitter opportunity , that it is a mistake , and that we have no need of it in our Disputes against Atheism . So that being free from that prejudice , I interpret the words of the Text in the literal acceptation , which will likewise take in the Expositions of others . For I believe that the Royal Psalmist in this comprehensive brevity of speech , There is no God , hath concluded all the various Forms of Impiety ; whether of such as excludes the Deity from governing the World by his Providence , or judging it by his Righteousness , or creating it by his Wisdom and Power . Because the consequence and result of all these Opinions is terminated in downright Atheism . For the Divine Inspection into the Affairs of the World doth necessarily follow from the Nature and Being of God. And he that denies this , doth implicitly deny his Existence : he may acknowledg what he will with his mouth , but in his heart he hath said , There is no God. A God , therefore a Providence ; was a general argument of virtuous men , and not peculiar to the Stoics alone . And again , No Providence , therefore no God ; was the most plausible reason , and the most frequent in the mouths of Atheistical Men. So that it seems to be agreed on all hands , that the Existence of God and his Government of the World do mutually suppose and imply one another . There are some Infidels among us , that not only disbelieve the Christian Religion ; but oppose the assertions of Providence , of the Immortality of the Soul , of an Universal Iudgment to come , and of any Incorporeal Essence : and yet to avoid the odious name of Atheists , would shelter and skreen themselves under a new one of Deists , which is not quite so obnoxious . But I think the Text hath cut them short , and precluded this subterfuge ; in as much as it hath declared , that all such wicked Principles are coincident and all one in the issue with the rankest Atheism : The Fool , that doth exempt the affairs of the World from the ordination and disposal of God , hath said in his Heart , There is no God at all . It was the Opinion of many of the Ancients , that Epicurus introduced a Deity into his Philosophy , not because he was perswaded of his Existence , ( for when he had brought him upon the Stage of Nature , he made him only Muta persona , and interdicted him from bearing any Part in it , ) but purely that he might not incurr the offence of the Magistrate . He was generally therefore suspected Verbis reliquisse Deum , re sustulisse ; to have framed on purpose such a contemptible paultry Hypothesis about him , as indeed left the Name and Title of God in the World ; but nothing of his Nature and Power . Just as a Philosopher of our own Age gave a ludicrous and fictitious notion about the Rest of the Earth , to evade the hard censure and usage , which Galileo had lately met with . For my own part , as I do not exclude this reason from being a grand occasion of Epicurus's owning a God ; so I believe that He and Democritus too were compelled to it likewise by the necessity of their own Systems . For seeing they explain'd the Phaenomena of Vision , Imagination , and Thought it self , by certain thin fleeces of Atoms , that flow incessantly from the surfaces of Bodies , and by their subtilty and fineness penetrate any obstacle , and yet retain the exact figures and lineaments of the several bodies from which they proceed ; and in this manner insinuating themselves through the pores of Humane Bodies into the Contexture of the Soul , do there excite Sensation and Perception of themselves : in consequence of this Hypothesis they were obliged to maintain , that we could have no Fancy , or Idea , or Conception of any thing , but what did really subsist either intire or in its several parts . Whence it followed , that mankind could have no imaginations of Iupiter or Mars , of Minerva or Isis ; if there were not actually such Beings in nature to emit those Effluvia , which gliding into the Soul must beget such imaginations . And thence it was , that those Philosophers adapted their description of the Deity to the vulgar apprehensions of those times ; Gods and Goddesses innumerable , and all of Humane figure : because otherwise the conceptions of mankind about them could not possibly be accounted for by their Physiology . So that if Epicurus and Democritus were in earnest about their Philosophy , they did necessarily and really believe the Existence of the Gods. But then as to the nature and authority of them ; they bereaved that Iupiter of his Thunder and Majesty : forbidding him to look or peep abroad , so much as to enquire what News in the Infinite Space about him ; but to content himself and be happy with an eternal laziness and dozing , unless some rambling Troops of Atoms upon the dissolution of a neighbouring World might chance to awake him . Now because no Israelite in the days of the Psalmist is likely to have been so curious about natural Knowledge , as to believe the Being of God for such a quaint and airy reason as this , when he had once boldly denied his Dominion over the World ; and since there is not now one Infidel living , so ridiculous as to pretend to solve the Phaenomena of Sight , Fancy or Cogitation by those fleeting superficial films of Bodies : I must beg leave to think , both that the Fool in the Text was a thorough confirmed Atheist ; and that the modern disguised Deists do only call themselves so for the former reason of Epicurus , to decline the publick odium , and resentment of the Magistrate ; and that they cover the most arrant Atheism under the mask and shadow of a Deity : by which they understand no more , than some eternal inanimate Matter , some universal Nature , and Soul of the World , void of all sense and cogitation , so far from being endowed with Infinite Wisdom and Goodness . And therefore in this present Discourse they may deservedly come under that Character which the Text hath given of them , of Fools that have said in their Hearts , There is no God. And now having thus far cleared our way ; in the next place we shall offer some notorious Proofs of the gross Folly and stupidity of Atheists . If a Person that had a fair Estate in reversion , which in all probability he would speedily be possess'd of , and of which he might reasonably promise to himself a long and happy Enjoyment , should be assured by some skilfull Physician ; That in a very short time he would inevitably fall into a Disease , which would so totally deprive him of his Understanding and Memory , that he should lose the knowledge of all things without him , nay all consciousness and sense of his own Person and Being : If , I say , upon a certain belief of this indication , the man should appear overjoyed at the News , and be mightily transported with the discovery and expectation ; would not all that saw him be astonished at such behaviour ? Would they not be forward to conclude , that the Distemper had seized him already , and even then the miserable Creature was become a meer Fool and an Idiot ? Now the Carriage of our Atheists or Deists is infinitely more amazing than this ; no dotage so infatuate , no phrensie so extravagant as theirs . They have been educated in a Religion , that instructed them in the knowledge of a Supreme Being ; a Spirit most excellently Glorious , superlatively Powerfull and Wise and Good , Creator of all things out of nothing ; That hath endued the Sons of Men , his peculiar Favorites , with a Rational Spirit , and hath placed them as Spectators in this noble Theatre of the World , to view and applaud these glorious Scenes of Earth and Heaven , the workmanship of his hands ; That hath furnished them in general with a sufficient store of all things , either necessary or convenient for life ; and particularly to such as fear and obey him , hath promised a supply of all wants , a deliverance and protection from all dangers : That they that seek him , shall want no manner of thing that is good . Who besides his munificence to them in this life ; hath so loved the World , That he sent his Onely-begotten Son , the express Image of his Substance , and Partaker of his eternal Nature and Glory , to bring Life and Immortality to light , and to tender them to Mankind upon fair and gracious Terms ; That if they submit to his easie yoke , and light burthen , and observe his Commandments which are not grievous , he then gives them the promise of eternal Salvation ; he hath reserved for them in Heaven an Inheritance incorruptible , and undefiled , and that fadeth not away ; he hath prepared for them an unspeakable , unconceivable Perfection of Joy and Bliss , things that eye hath not seen , nor ear heard , neither have entred into the heart of man. What a delightfull and ravishing Hypothesis of Religion is this ? And in this Religion they have had their Education . Now let us suppose some great Professor in Atheism to suggest to some of these men , That all this is meer dream and imposture ; that there is no such excellent Being , as they suppose , that created and preserves them ; that all about them is dark senseless Matter , driven on by the blind impulses of Fatality and Fortune ; that Men first sprung up , like Mushroms , out of the mud and slime of the Earth ; and that all their Thoughts , and the whole of what they call Soul , are only various Action and Repercussion of small particles of Matter , kept a while a moving by some Mechanism and Clock-work , which finally must cease and perish by death . If it be true then ( as we daily find it is ) that men listen with complacency to these horrid Suggestions ; if they let go their hope of Everlasting Life with willingness and joy ; if they entertain the thoughts of final Perdition with exultation and triumph ; ought they not to be esteem'd most notorious Fools , even destitute of common sense , and abandon'd to a callousness and numness of Soul ? What then , is Heaven it self , with its pleasures for evermore , to be parted with so unconcernedly ? Is a Crown of Righteousness , a Crown of Life , to be surrendred with laughter ? is an exceeding and eternal weight of Glory too light in the balance against the hopeless death of the Atheist , and utter extinction ? 'T was a noble saying of the Emperor Marcus , That he would not endure to live one day in the World , if he did not believe it to be under the government of Providence . Let us but imagin that excellent Person confuted and satisfied by some Epicurean of his time ; that All was but Atoms , and Vacuum , and Necessity , and Chance . Would He have been so pleased and delighted with the conviction ? would he have so triumph'd in being overcome ? or rather , as he hath told us , would he not have gone down with sorrow and despair to the Grave ? Did I but once see an Atheist lament and bewail himself ; That upon a strict and impartial examination he had found to his cost , that all was a mistake ; that the Prerogative of Humane Nature was vanished and gone ; those glorious hopes of Immortality and Bliss , nothing but cheating Joys and pleasant Delusions ; that he had undone himself by losing the comfortable Error , and would give all the World to have better arguments for Religion : there would be great hopes of prevailing upon such an Atheist as this . But , alas ! there are none of them of this temper of mind ; there are none that understand and seek after God ; they have no knowledge , nor any desire of it ; they thrust the Word of God from them , and judge themselves unworthy of everlasting life ; they willingly prefer Darkness before Light ; and obstinately choose to perish for ever in the Grave , rather than be ●●irs of Salvation in the Resurrection of the Just. These certainly are the Fools in the Text , indocil intractable Fools , whose stolidity can baffle all Arguments , and be proof against Demonstration it self ; whose end ( as the words of St. Paul do truly describe them ) whose end and very Hope is destruction , an eternal Deprivation of Being ; whose God is their belly , the gratification of sensual Lusts ; whose Glory is in their shame , in the debasing of Mankind to the condition of Beasts ; who mind earthly things , who if ( like that great Apostle ) they were caught up to the third Heaven , would ( as the Spyes did of Canaan ) bring down an evil report of those Regions of Bliss . And I fear , unless it please God by extraordinary methods to help their unbelief , and enlighten the eyes of their understanding ; they will carry their Atheism with them to the Pit ; and the flames of Hell only must convince them of their Error . This supine and inconsiderate behaviour of the Atheists is so extremely absurd , that it would be deem'd incredible , if it did not occurr to our daily Observation ; it proclaims aloud , that they are not led astray by their Reasoning , but led captive by their Lusts to the denial of God. When the very pleasures of Paradise are contemn'd and trampled on , like Pearls cast before Swine ; there 's small hope of reclaiming them by arguments of Reason . But however , as Solomon adviseth , we will answer these Fools not according to their Folly , lest we also be like unto them . It is expedient that we put to silence the ignorance of these foolish men , that Believers may be the more confirmed and more resolute in the Faith. Did Religion bestow Heaven without any terms or conditions indifferently upon all ; if the Crown of Life was hereditary , and free to Good and Bad ; and not settled by Covenant upon the Elect of God only , such as live soberly and righteously and godly in this present world : I believe there would be no such thing as an Infidel among us . And without controversie 't is the Way and Means of attaining to Heaven , that makes profane Scorners so willingly let go the Expectation of it . 'T is not the Articles of the Creed , but the Duty to God and their Neighbour , that is such an inconsistent incredible Legend . They will not practise the Rules of Religion , and therefore they cannot believe the Promises and Rewards of it . But however , let us suppose them to have acted like rational and serious Men : and perhaps upon a diligent inquisition they have found , that the Hope of Immortality deserves to be joyfully quitted , and that either out of Interest , or Necessity . I. And first , One may conceive indeed , how there might possibly be a necessity of quitting it . It might be tied to such Terms , as would render it impossible ever to be obtain'd . For example , if it should be required of all the Candidates of Glory and Immortality , to give a full and knowing Assent to such things as are repugnant to Common Sense , as contradict the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the universal Notions and indubitable Maxims of Reason ; if they were to believe , that One and the same Thing may be and not be at the same time and in the same respect ; If allowing the received Idea's and denominations of Numbers and Figures and Body , they must seriously affirm , that Two and two do make a Dozen , or that the Diameter of a Circle is as long as the Circumference , or that the same Body may be all of it in distant places at once . I must confess that the offers of Happiness upon such Articles of Belief as these , would be meer tantalizing of Rational Creatures ; and the Kingdom of Heaven would become the Inheritance of only Idiots and Fools . For whilst a man of Common Capacity doth think and reflect upon such Propositions ; he cannot possibly bribe his Understanding to give a Verdict for their Truth . So that he would be quite frustrated of the Hope of Reward , upon such unpracticable Conditions as these : neither could he have any evidence of the Reality of the Promise , superiour to what he is conscious to of the Falsity of the Means . Now if any Atheist can shew me in the System of Christian Religion any such absurdities and repugnancies to our natural Faculties ; I will either evince them to be Interpolations and Corruptions of the Faith , or yield my self a Captive and a Proselyte to his Infidelity . II. Or , 2dly , they may think 't is the Interest of Mankind , that there should be no Heaven at all ; because the Labour to acquire it is more worth than the Purchase : God Almighty ( if there be one ) having much overvalued the Blessings of his Presence . So that upon a fair estimation , 't is a greater advantage to take one's swing in Sensuality , and have a glut of Voluptuousness in this Life , freely resigning all pretences to future Happiness ; which , when a man is once extinguish'd by Death , he cannot be supposed either to want or desire : than to be tied up by Commandments and Rules so contrary to Flesh and Blood ; to take up one's Cross , to deny himself , and refuse the Satisfaction of Natural Desires . This indeed is the true Language of Atheism , and the Cause of it too . Were not this at the Bottom , no man in his wits could contemn and ridicule the expectation of Immortality . Now what power or influence can Religion have upon the minds of these men ; while not only their Affections and Lusts , but their supposed Interest shall plead against it ? But if we can once silence this powerfull Advocate , we shall without much difficulty carry the Cause at the Bar of impartial Reason . Now here is a notorious instance of the Folly of Atheists , that while they repudiate all Title to the Kingdom of Heaven , meerly for the present Pleasure of Body , and their boasted Tranquillity of Mind ; besides the extreme madness in running such a desperate Hazard after Death , ( which I will not now treat of ) they deprive themselves here of that very Pleasure and Tranquillity they seek for . For I shall now endeavour to shew , That Religion it self gives us the greatest Delights and Advantages even in this life also , though there should prove in the event to be no Resurrection to another . Her ways are ways of pleasantness , and all her paths are peace . But before I begin that , I must occurr to one specious Objection both against this Proposition and the past part of my Discourse ; Namely , that Religion doth perpetually haunt and disquiet us with dismal apprehensions of everlasting Burnings in Hell ; and that there is no shelter or refuge from those Fears , but behind the Principles of Atheism . ( 1. ) First therefore I will freely acknowledge to the Atheists ; that some part of what hath been said is not directly conclusive against them ; if they say , that before they revolted from the Faith , they had sinned away all expectation of ever arriving at Heaven : and consequently had good reason so joyfully to receive the news of Annihilation by Death , as an advantageous change for the everlasting torments of the Damn'd . But because I cannot expect , that they will make such a shameless and senseless Confession , and supply us with that invincible argument against themselves : I must say again , that to prefer final Extinction before a happy Immortality does declare the most deplorable stupidity of mind . Nay although they should confess , that they believed themselves to be Reprobates , before they disbelieved Religion ; and took Atheism as a sanctuary and Refuge from the Terrors of Hell : yet still the imputation of Folly will stick upon them : in as much as they chose Atheism as an Opiate to still those frightning Apprehensions , by inducing a dulness and lethargy of mind ; rather than they would make use of that active and salutary medicine , a hearty Repentance ; that they did not know the Riches of the goodness and forbearance and long-suffering of God , and that a sincere Amendment of Life was never too late nor in vain ; Iesus Christ being the Saviour of all men , and a propitiation for the sins of the whole world ; who came into the world to save sinners , even the chief of them all ; and died for the ungodly , and his bitterest enemies . ( 2. ) And secondly , As to the Fears of Damnation ; those terrors are not to be charged upon Religion it self , which proceed either from the Want of Religion , or Superstitious mistakes about it . For as an honest and innocent Man doth know the punishments , which the Laws of his Country denounce against Felons and Murtherers and Traytors , without being terrified or concern'd at them : So a Christian in truth as well as in name , though he believe the consuming Vengeance prepared for the disobedient and unbelievers , is not at all dismayed at the apprehensions of it . Indeed it adds spurs , and gives wings to his diligence , it excites him to work out his Salvation with fear and trembling ; a religious and ingenuous fear , that is temper'd with hope and with love and unspeakable joy . But he knows , that if he fears him who is able to destroy both soul and body in Hell , he needs not fear that his own soul or body shall ever go thither . I allow that some debauched and profligate Wretches , or some designing perfidious Hypocrites , that are religious in outward profession , but corrupt and abominable in their works , are most justly as well as usually liable to these horrours of mind . 'T is not my business to defend or excuse such as these ; I must leave them , as long as they keep their hardness and impenitent Hearts , to those gnawing and excruciating Fears , those whips of the Divine Nemesis , that frequently scourge even Atheists themselves . For the Atheists also can never wholly extinguish those horrible forebodings of Conscience . They endeavour indeed to compose and charm their Fears , but a thousand occasions daily awaken the sleeping Tormenters . Any flight Consideration either of themselves , or of any thing without ; whatsoever they think on , or whatsoever they look on ; all administer some reasons for suspicion and diffidence , lest possibly they may be in the wrong ; and then 't is a fearfull thing to fall into the hands of the living God : There are they in great fear , as 't is in the 5th verse of this Psalm , under terrible presages of judgment and fiery indignation . Neither can they say , That these Terrors , like Tales about Spectres , may disturb some small Pretenders and puny Novices , but dare not approach the vere Adepti , the Masters and Rabbies of Atheism . For 't is well known both from ancient and modern Experience , that the very boldest of them , out of their Debauches and Company , when they chance to be surprized with Solitude or Sickness , are the most suspicious and timorous and despondent Wretches in the World : and that the boasted Happy Atheist in the Indolence of body , and an undisturbed Calm and Serenity of mind , is altogether as rare a Creature , as the Vir Sapiens was among the Stoicks ; whom they often met with in Idea and Description , in Harangues and in Books , but freely own'd that he never had or was like to exist actually in Nature . And now as to the present advantages which we owe to Religion , they are very conspicuous ; whether we consider Mankind , ( 1. ) Separately , or ( 2. ) under Society and Government . 1. And first , in a Single Capacity . How is a good Christian animated and cheer'd by a stedfast belief of the Promises of the Gospel ; of an everlasting enjoyment of perfect Felicity , such as after millions of millions of Ages is still youthfull and flourishing and inviting as at the first ? no wrinkles in the face , no gray hairs on the head of Eternity ; no end , no diminution , no satiety of those delights . What a warm and vigorous influence does a Religious Heart feel from a firm expectation of these Glories ? Certainly this Hope alone is of inestimable value ; 't is a kind of anticipation and pledge of those Joys ; and at least gives him one Heaven upon Earth , though the other should prove a Delusion . Now what are the mighty Promises of Atheism in competition with these ? let us know the glorious Recompences it proposes : Utter Extinction and Cessation of Being ; to be reduced to the same condition , as if we never had been born . O dismal reward of Infidelity ! at which Nature does shrink and shiver with horror . What some of the * Learnedest Doctors among the Iews have esteem'd the most dreadfull of all Punishment , and have assigned for the portion of the blackest Criminals of the Damn'd ; so interpreting Tophet , Abaddon , the Vale of Slaughter and the like , for final Excision and Deprivation of Being : this Atheism exhibits to us , as an Equivalent to Heaven . 'T is well known , what hath been disputed among Schoolmen to this effect . And 't is an observation of Plutarch , that the Generality of Mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well Women as Men , chose rather to endure all the Punishments of Hell , as described by the Poets ; than part with the Hope of Immortality , though immortal only in misery . I easily grant , that this would be a very hard Bargain ; and that Not to be at all , is more eligible , than to be miserable always : our Saviour himself having determin'd the question ; Wo to that man , by whom the Son of Man is betrayed ; good were it for that man , if he had never been born . But however thus much it evidently shews , That this desire of Immortality is a natural Affection of the Soul ; 't is Self-preservation in the highest and truest meaning ; 't is interwoven in the very Frame and Constitution of Man. How then can the Atheist reflect on his own Hypothesis without extreme sorrow and dejection of Spirit ? Will he say , that when once he is dead , this Desire will be nothing ; and that He that is not , cannot lament his Annihilation ? So indeed it would be hereafter , according to his Principles . But nevertheless , for the present , while he continues in Life ( which we now speak of ) that dusky Scene of Horror , that melancholy Prospect of final Perdition will frequently occur to his Fancy ; the sweetest Enjoyments of Life will often become flat and insipid , will be damp'd and extinguish'd , be bitter'd and poison'd by the malignant and venomous quality of this Opinion . Is it not more comfortable to a man , to think well of himself , to have a high Value and Conceit of the Dignity of his Nature , to believe a noble Origination of his Race , the Off-spring and Image of the great King of Glory : rather than that men first proceeded , as Vermin are thought to do , by the sole influence of the Sun out of Dirt and Putrefaction ? Is it not a firmer foundation for Contentment and Tranquillity , to believe that All things were at first created , and are since continually order'd and dispos'd for the best , and that principally for the Benefit and Pleasure of Man : than that the whole Universe is meer bungling and blundring ; no Art or Contrivance to be seen in 't ; nothing effected for any purpose and design ; but all ill-favouredly cobled and jumbled together by the unguided agitation and rude shuffles of Matter ? Can any man wish a better Support under affliction , than the Friendship and Favour of Omnipotence , of Infinite Wisdom and Goodness ; that is both able , and willing and knows how to relieve him ? Such a man can do all things through Christ that strengtheneth him , he can patiently suffer all things with cheerfull submission and resignation to the Divine Will. He has a secret Spring of spiritual Joy , and the continual Feast of a good Conscience within , that forbid him to be miserable . But what a forlorn destitute Creature is the Atheist in Distress ? He hath no friend in Extremity , but Poison or a Dagger or a Halter or a Precipice . A violent Death is the last refuge of the Epicureans , as well as the Stoicks . This , says Lucretius , is the distinguishing Character of a genuine Son of our Sect , that he will not endure to live in Exile and Want and Disgrace out of a vain fear of Death ; but dispatch himself resolutely into the State of eternal Sleep and Insensibility . And yet for all this swaggering , not one of a hundred of them hath boldness enough to follow the Direction . The base and degenerous Saying of one of them is very well known ; * That Life is always sweet , and he should still desire to prolong it ; though , after he had been maim'd and distorted by the Rack , he should lastly be condemn'd to hang on a Gibbet . And then , as to the Practical Rules and Duties of Religion : as the Miracles of our Lord are peculiarly eminent above the Lying Wonders of Daemons , in that they were not made out of vain Ostentation of Power , and to raise unprofitable Amazement ; but for the real Benefit and Advantage of men , by feeding the Hungry , healing all sorts of Diseases , ejecting of Devils , and reviving the Dead : so likewise the Commands which he hath imposed on his Followers are not like the absurd Ceremonies of Pagan Idolatry , the frivolous Rites of their Initiations and Worship , that might look like Incantation and Magick , but had no tendency in their Nature to make Mankind the happier . Our Saviour hath enjoyn'd us a Reasonable service ; accommodated to the rational part of our nature . All his Laws are in themselves , abstracted from any Consideration of Recompence , conducing to the Temporal Interest of them that observe them . For what can be more availing to a mans Health , or his Credit , or Estate , or Security in this World , than Charity and Meekness , than Sobriety and Temperance , than Honesty and Diligence in his Calling ? Do not Pride and Arrogance infallibly meet with Contempt ? Do not Contentiousness and Cruelty and Study of Revenge seldom fail of Retaliation ? Are not envious and covetous , discontented and anxious minds tormenters to themselves ? Do not we see , that slothfull and intemperate and incontinent persons destroy their Bodies with diseases , their Reputations with disgrace , and their Families with want ? Are Adultery and Fornication forbidden only by Moses and Christ ? or do not Heathen Law-givers punish such Enormities with Fines , or Imprisonment , with Exile or Death ? 'T was an Objection of Iulian the Apostate ; that there were no new Precepts of Morality in our Religion : Thou shalt not kill , Thou shalt not steal , Thou shalt not covet thy neighbours wife . Why all the World , says he , is agreed about these Commandments : and in every Country under Heaven , there are Laws and Penalties made to enforce all the Ten , excepting only the Sabbath and the Worship of strange Gods. We can answer Him another way ; but he may make our Infidels ashamed to complain of those Ordinances as hard Impositions , which the sense of all Nations has thought to be reasonable : which not only the Philosophers of Greece and Italy and the ancient World ; but the Banians of Mogul , the Talapoins of Siam , the Mandarins of China , the Moralists of Peru and Mexico , all the Wisdom of Mankind have declared to be necessary Duties . Nay if the Atheists would but live up to the Ethics of Epicurus himself , they would make few or no Proselytes from the Christian Religion . For none revolt from the Faith for such things as are thought peculiar to Christianity ; Not because they must love and pray for their enemies , but because they must not poison or stab them : not because they must not look upon a Woman to lust after her , but because they are much more restrain'd from committing the Act. If wanton glances and lascivious thoughts had been permitted by the Gospel , and only the gross Act forbidden ; they would have apostatized nevertheless . This we may conjecture from what Plato and others have told us , that it was commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immoderate Affections and Lusts , that in the very times of Paganism induced men to be Atheists . It seems their impure and brutal Sensuality was too much confined by the Religion of those Countries , where even Venus and Bacchus had their Temples . Let not therefore voluptuous Atheists lay all the fault of their Sins upon the Infirmity of Humane Nature ; nor plead that Flesh and Blood cannot resist those Temptations , which have all their force and prevalence from long Custom and inveterated Habit. What enticement , what pleasure is there in common profane Swearing ? yet neither the fear of God nor of the Law will persuade men to leave it . 'T is prevailing Example that hath now made it fashionable , but it hath not always been so , nor will be hereafter . So other Epidemical Vices , they are rife and predominant only for a season , and must not be ascribed to Humane Nature in the Lump . In some Countries Intemperance is a necessary part of Conversation ; in others Sobriety is a Vertue universal , without any respect to the Duties of Religion . Nor can they say , that this is only the difference of Climate , that inclines one Nation to Concupiscence and Sensual Pleasures ; another to Blood-thirstiness and Desire of Revenge . It would discover great ignorance in History , not to know that in all Climates a whole People has been over-run with some recently invented or newly imported kind of Vice , which their Grandfathers never knew . In the latest Accounts of the Country of Guiana , we are told that the eating of Humane Flesh is the beloved pleasure of those Savages : two Nations of them by mutual devouring are reduced to two handfulls of men . When the Gospel of our Saviour was preached to them , they received it with gladness of heart ; they could be brought to forgo Plurality of Wives ; though that be the main impediment to the conversion of the East Indies . But the great Stumbling-block with these Americans , and the only Rock of Offence was the forbidding them to eat their Enemies : That irresistible Temptation made them quickly to revolt and relapse into their Infidelity . What must we impute this to ? to the temperature of the Air , to the nature of the Soil , to the influence of the Stars ? Are these Barbarians of man-eating Constitutions , that they so hanker after this inhumane Diet , which We cannot imagin without horror ? Is not the same thing practised in other parts of that Continent ? Was it not so in Europe of old , and is it not now so in Africa ? If an Eleventh Commandment had been given , Thou shalt not eat Humane Flesh ; would not these Canibals have esteem'd it more difficult than all the Ten ? And would not they have really had as much reason as our Atheists , to plead the power of the Temptation , and the propensity of Flesh and Blood ? How impudent then are the Atheists , that traduce the easie and gracious Conditions of the Gospel , as Unreasonable and Tyrannical Impositions ? Are not God's ways equal , O ye Children of Destruction , and are not your ways unequal ? II. Secondly and lastly , For the good Influence of Religion upon Communities and Governments , habemus confitentes reos ; 't is so apparent and unquestionable , that 't is one of the Objections of the Atheist , That it was first contrived and introduced by Politicians , to bring the wild and straggling Herds of Mankind under Subjection and Laws . Out of thy own mouth shalt thou be judged , thou wicked servant . Thou say'st that the wise Institutors of Government , Souls elevated above the ordinary pitch of men , thought Religion necessary to Civil Obedience . Why then dost thou endeavour to undermine this Foundation , to undo this Cement of Society , and to reduce all once again to thy imaginary State of Nature , and Original Confusion ? No Community ever was or can be begun or maintain'd , but upon the Basis of Religion . What Government can be imagin'd without Judicial Proceedings ? and what methods of Judicature without a Religious Oath ? which implies and supposes an Omniscient Being , as conscious to its falshood or truth , and a revenger of Perjury . So that the very nature of an Oath ( and therefore of Society also ) is subverted by the Atheist ; who professeth to acknowledge nothing superiour to himself , no omnipresent observer of the actions of men . For an * Atheist to compose a System of Politicks is as absurd and ridiculous , as Epicurus's Sermons were about † Sanctity and Religious Worship . But there was hope , that the Doctrine of absolute uncontroulable Power and the formidable name of Leviathan might flatter and bribe the Government into a toleration of Infidelity . We need have no recourse to notion and supposition ; we have sad experience and convincing example before us , what a rare Constitution of Government may be had in a whole Nation of Atheists . The Natives of Newfoundland and New France in America , as they are said to live without any sense of Religion , so they are known to be destitute of its advantages and blessings ; without any Law or form of Community ; without any Literature or Sciences or Arts ; no Towns , no fixed Habitations , no Agriculture , no Navigation . And 't is entirely owing to the power of Religion , that the whole World is not at this time as barbarous as they . And yet I ought not to have called these miserable Wretches a Nation of Atheists . They cannot be said to be of the Atheist's opinion ; because they have no opinion at all in the matter : They do not say in their hearts , There is no God ; for they never once deliberated , if there was one or no. They no more deny the Existence of a Deity ; than they deny the Antipodes , the Copernican System , or the Satellites Iovis : about which they have had no notion or conception at all . 'T is the Ignorance of those poor Creatures , and not their Impiety : their Ignorance as much to be pitied , as the Impiety of the Atheists to be detested and punish'd . 'T is of mighty importance to the Government to put some timely stop to the spreading Contagion of this Pestilence that walketh by day , that dares to disperse its cursed seeds and principles in the face of the Sun. The Fool in the Text had only said in his heart , There is no God : he had not spoken it aloud , nor openly blasphem'd , in places of publick resort . There 's too much reason to fear , that some of all orders of men , even Magistracy it self , have taken the Infection : a thing of dreadfull consequence and most imminent danger . Epicurus was somewhat wiser than ordinary , when he so earnestly advised his Disciples against medling in publick affairs : He knew the nature and tendency of his own Philosophy ; that it would soon become suspected and odious to a Government , if ever Atheists were employ'd in places of Trust. But because he had made one great Rule superior to all , That every man's only Good was pleasure of Body and contentment of Mind : hence it was that men of ambitious and turbulent Spirits , that were dissatisfied and uneasie with Privacy and Retirement , were allowed by his own Principle to engage in matters of State. And there they generally met with that fortune , which their Master foresaw . Several Cities of Greece that had made experiment of them in Publick Concerns , drove them out , as Incendiaries and Pests of Commonweals , by severe Edicts and Proclamations . Atheism is by no means tolerable in the most private condition : but if it aspire to authority and power ; if it acquire the Command of an Army or a Navy ; if it get upon the Bench or into the Senate , or on a Throne : What then can be expected , but the basest Cowardice and Treachery , but the foulest prevarication in Justice , but betraying and selling the Rights and Liberties of a People , but arbitrary Government and tyrannical Oppression ? Nay if Atheism were once , as I may say , the National Religion : it would make its own Followers the most miserable of men ; it would be the Kingdom of Satan divided against it self ; and the Land would be soon brought to desolation . Iosephus , that knew them , hath inform'd us , that the Sadduces , those Epicureans among the Jews , were not only rough and cruel to men of a different Sect from their own ; but perfidious and inhumane one towards another . This is the genuine spirit and the natural product of Atheism . No man , that adheres to that narrow and selfish Principle , can ever be Just or Generous or Gratefull ; * unless he be sometime overcome by Good-nature and a happy Constitution . No Atheist , as such , can be a true Friend , an affectionate Relation , or a loyal Subject . The appearance and shew of mutual Amity among them , is wholly owing to the smallness of their number , and to the obligations of a Faction . 'T is like the Friendship of Pickpockets and Highwaymen , that are said to observe strict Justice among themselves , and never to defraud a Comrade of his share of the Booty . But if we could imagine a whole Nation to be Cut-purses and Robbers ; would there then be kept that square-dealing and equity in such a monstrous den of Thieves ? And if Atheism should be supposed to become universal in this Nation ( which seems to be design'd and endeavour'd , though we know the gates of Hell shall not be able to prevail ) farewell all Ties of Friendship and Principles of Honour ; all Love for our Country and Loyalty to our Prince ; nay , farewell all Government and Society it self , all Professions and Arts , and Conveniencies of Life , all that is laudable or valuable in the World. May the Father of Mercies and God of Infinite Wisedom reduce the Foolish from their Errors , and make them wise unto Salvation ; Confirm the Sceptical and wavering Minds , and so prevent Us , that stand fast , in all our doings , and further us with his continual help , that we may not be of them that draw back unto Perdition , but of them that believe to the saving of the Soul. Amen . Matter and Motion cannot think : OR , A CONFUTATION OF ATHEISM From the Faculties of the Soul. The Second SERMON preached April 4. 1692. Acts XVII . 27. That they should seek the Lord , if happily they might feel after him , and find him ; though he be not far from every one of us : for ▪ in him we Live , and Move , and have our Being . THese words are a part of that Discourse which St. Paul had at Athens . He had not been long in that inquisitive and pragmatical City , but we find him encountered by the Epicureans and Stoicks , two sorts of people that were very ill qualified for the Christian Faith : the one by reason of their Carnal Affections , either believing no God at all , or that he was like unto themselves , dissolv'd in * Laziness and Ease ; the other out of Spiritual Pride presuming to assert , that † a Wise Man of their Sect was equal , and in some cases superior to the Majesty of God himself . These men corrupted through Philosophy and vain deceit , took our Apostle , and carried him unto Areopagus , ( a place in the City , whither was the greatest resort of Travellers and Strangers , of the gravest Citizens and Magistrates , of their Orators and Philosophers ; ) to give an account of himself and the new Doctrine that he spoke of . For , say they , thou bringest strange things to our ears ; we would know therefore what these things mean. The Apostle , who was to speak to such a promiscuous Assembly , has with most admirable Prudence and Art , so accommodated his Discourse , that every branch and member of it is directly opposed to a known Error and Prejudice of some Party of his Hearers . I will beg leave to be the more prolix in explaining the whole ; because it will be a ground and introduction not only to this present , but some other subsequent Discourses . From the Inscription of an Altar to the Unknown God , which is mentioned by Heathen Authors , Lucian , Philostratus , and others , he takes occasion ( V. 24. ) to declare unto them , that God that made the World and all things therein . This first Doctrine , though admitted by many of his Auditors , is directly both against Epicureans , that ascribed the Origin and Frame of the World not to the Power of God , but the fortuitous concourse of Atoms ; and Peripatetics , that supposed all things to have been eternally , as they now are , and never to have been made at all , either by the Deity or without him . Which God , says he , seeing that he is Lord of Heaven and Earth , dwelleth not in Temples made with hands , neither is worshipped with men's hands as though he needed any thing , seeing he giveth to all Life and Breath and all things . This is opposed to the Civil and Vulgar Religion of Athens , which furnish'd and serv'd the Deity with Temples and Sacrifices , as if he had really needed Habitation and Sustenance . And that the common Heathens had such mean apprehensions about the Indigency of their Gods , it appears plainly , to name no more , from Aristophanes's Plutus , and the Dialogues of Lucian . But the Philosophers were not concern'd in this point ; all Parties and Sects , even the * Epicureans themselves , did maintain ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the self-sufficiency of the Godhead : and seldom or never sacrificed at all , unless in compliance and condescension to the custom of their Country . There 's a very remarkable passage in Tertullian's Apology , Who forces a Philosopher to sacrifice , & c. ? It appears from thence , that the Philosophers , no less than the Christians , neglected the Pagan Worship and Sacrifices ; though what was conniv'd at in the one , was made highly penal and capital in the other . And hath made of one blood all nations of men , for to dwell on all the face of the Earth ; and hath determin'd the times before appointed , and the bound of their habitation . This Doctrine about the beginning of Humane Race , though agreeable enough to the Platonists and Stoics , is apparently levell'd against the Epicureans and Aristotelians : one of whom produced their Primitive Men from meer Accident or Mechanism ; the other denied that Man had any beginning at all , but had eternally continued thus by Succession and Propagation . Neither were the Commonalty of Athens unconcern'd in this point . For although , as we learn from * Isocrates , Demosthenes and others of their Countrymen , they professed themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aborigines , not transplanted by Colonies or otherwise from any Foreign Nation , but born out of their own Soil in Attica , and had the same Earth for their Parent , their Nurse and their Country ; and though some perhaps might believe , that all the rest of Mankind were derived from Them , and so might apply and interpret the Words of the Apostle to this foolish Tradition : yet that conceit of deriving the whole Race of Men from the Aborigines of Attica was entertain'd but by a few ; for they generally allowed that the Egyptians and Sicilians , and some others were Aborigines also , as well as themselves . Then follow the words of the Text , That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us . For in him we Live , and Move , and have our Being . And this he confirms by the Authority of a Writer that lived above 300 years before ; As certain also of your own Poets have said , For we are also his Off-spring . This indeed was no Argument to the Epicurean Auditors ; who undervalued all Argument from Authority , and especially from the Poets . Their Master Epicurus had boasted , that in all his Writings he had not cited one single Authority out of any Book whatsoever . And the Poets they particularly hated ; because on all occasions they introduced the Ministry of the Gods , and taught the separate Existence of humane Souls . But it was of great weight and moment to the Common People ; who held the Poets in mighty esteem and veneration , and used them as their Masters of Morality and Religion . And the other Sects too of Philosophers did frequently adorn and confirm their Discourses by Citations out of Poets . For as much then as we are the off-spring of God , we ought not to think that the Godhead is like unto Gold or Silver , or Stone graven by art or man's device . This is directly levell'd against the gross Idolatry of the Vulgar , ( for the Philosophers are not concern'd in it ) that believed the very Statues of Gold and Silver and other Materials , to be God , and terminated their Prayers in those Images ; as I might shew from many passages of Scripture , from the Apologies of the Primitive Christians , and the Heathen Writers themselves . And the times of this ignorance God winked at , ( the meaning of which is , as upon a like occasion the same Apostle hath expressed it , that in times past he suffer'd all Nations to walk in their own ways ) but now commandeth every one to repent ; Because he hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead . Hitherto the Apostle had never contradicted all his Audience at once : though at every part of his Discourse some of them might be uneasie , yet others were of his side , and all along a moderate silence and attention was observed , because every Point was agreeable to the notions of the greater Party . But when they heard of the Resurrection of the Dead , the interruption and clamour became universal : so that here the Apostle was obliged to break off , and depart from among them . What could be the reason of this general dissent from the notion of the Resurrection , since almost all of them believed the Immortality of the Soul ? St. Chrysostom hath a conceit , that the Athenians took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the original word for Resurrection ) to be preached to them as a Goddess , and in this fancy he is follow'd by some of the Moderns . The ground of the conjecture is the 18th verse of this Chapter , where some said , What will this Babler say ? other some , He seemeth to be a setter forth of strange Gods ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange Deities , which comprehends both Sexes ) because he preached unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iesus and the Resurrection . Now , say they , it could not be said Deities in the plural number , unless it be supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Goddess , as well as Iesus a God. But we know , such a permutation of Number is frequent in all Languages . We have another example of it in the very Text , As certain also of your own Poets have said , For we are also his Off-spring . And yet the Apostle meant only one , Aratus the Cilician , his Countryman , in whose Astronomical Poem this passage is now extant . So that although he preached to the Athenians Jesus alone , yet by a common mode of speech he might be called , a setter forth of strange Gods. 'T is my opinion , that the general distaste and clamour proceeded from a mistake about the nature of the Christian Resurrection . The word Resurrection ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was well enough known amongst the Athenians , as appears at this time from * Homer , Aeschylus and Sophocles ; they could hardly then possibly imagin it to signifie a Goddess . But then it always denoted a returning from the State of the Dead to this present World , to eat and drink and converse upon Earth , and so after another period of Life to die again as before . And Festus a Roman seems to have had the same apprehensions about it . For when he declares the case of St. Paul his Prisoner to King Agrippa , he tells him , That the Accusation was only about certain questions of the Jewish Superstition ; and of one Iesus which was dead , whom Paul affirmed to be alive . So that when the Athenians heard him mention the Resurrection of the Dead , which according to their acceptation of the word was a contradiction to common Sense , and to the Experience of all Places and Ages ; they had no patience to give any longer attention . His words seemed to them as idle tales , as the first news of our Saviour's Resurrection did to the Apostles themselves . All interrupted and mocked him , except a few , that seem to have understood him aright , which said they would hear him again of this matter . Just as when our Saviour said in an Allegorical and Mystical sense , Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no life in you ; the Hearers understood him literally and grosly . The Iews therefore strove among themselves , saying , How can this man give us his Flesh to eat ? this is a hard saying , who can hear it ? And from that time many of his Disciples went back , and walked no more with him . I have now gone through this excellent Discourse of the Apostle , in which many most important Truths are clearly and succinctly deliver'd ; such as the Existence , the Spirituality , and All ▪ sufficiency of God , the Creation of the World , the Origination of Mankind from one common stock according to the History of Moses , the Divine Providence in over-ruling all Nations and People , the new Doctrine of Repentance by the preaching of the Gospel , the Resurrection of the Dead , and the appointed Day of an universal Judgment . To all which particulars by God's Permission and Assistance I shall say something in due time . But at present I have confined my self to that near and internal and convincing Argument of the Being of God , which we have from Humane Nature it self ; and which appears to be principally here recommended by St. Paul in the words of the Text , That they should seek the Lord , if haply they might feel after him , and find him , though he be not far from every one of us . For in him ( that is , by his power ) we live , and move , and have our being . The Proposition , which I shall speak to , from this Text is this : That the very Life and Vital Motion and the Formal Essence and Nature of Man is wholly owing to the power of God : and that the consideration of our Selves , of our own Souls and Bodies , doth directly and nearly conduct us to the acknowledgment of his Existence . And , 1. I shall prove , That there is an immaterial Substance in us , which we call Soul and Spirit , essentially distinct from our Bodies : and that this Spirit doth necessarily evince the Existence of a Supreme and Spiritual Being . And , 2. That the Organical Structure of Humane Bodies , whereby they are fitted to live and move and be vitally informed by the Soul , is unquestionably the workmanship of a most wise and powerfull and beneficent Maker . But I will reserve this latter part for the next opportunity ; and my present undertaking shall be this , To evince the Being of God from the consideration of Humane Souls . ( 1. ) And first , I say , there is an immaterial Substance in us , which we call Soul , essentially distinct from our Bodies . I shall lay it down as self-evident , That there is something in our Composition , that thinks and apprehends , and reflects and deliberates ; that determines and doubts , consents and denies ; that wills , and demurrs , and resolves , and chooses , and rejects ; that receives various sensations and impressions from external objects , and produces voluntary motions of several parts of our Bodies . This every man is conscious of ; neither can any one be so Sceptical as to doubt of or deny it : that very doubting or denying being part of what I would suppose , and including several of the rest in their Idea's and Notions . And in the next place 't is as self-evident , that these Faculties and Operations of Thinking , and Willing , and Perceiving , must proceed from something or other as their efficient Cause : meer Nothing being never able to produce any thing at all . So that if these powers of Cogitation , and Volition , and Sensation , are neither inherent in Matter as such , nor producible in Matter by any motion and modification of it ; it necessarily follows , that they proceed from some cogitative Substance , some incorporeal Inhabitant within us , which we call Spirit and Soul. ( 1. ) But first , these Faculties of Sensation and Perception are not inherent in Matter as such . For if it were so ; what monstrous absurdities would follow ? Every Stock and Stone would be a percipient and rational Creature . We should have as much feeling upon clipping a Hair of the Head , as upon pricking a Nerve . Or rather , as Men , that is , as a complex Being compounded of many vital parts , we should have no feeling nor perception at all . For every single Atom of our Bodies would be a distinct Animal , endued with self-consciousness and personal Sensation of its own . And a great number of such living and thinking Particles could not possibly by their mutual contract and pressing and striking compose one greater individual Animal , with one Mind and Understanding , and a vital Consension of the whole Body : any more than a swarm of Bees , or a crowd of Men and Women can be conceived to make up one particular Living Creature compounded and constituted of the aggregate of them all . ( 2. ) It remains therefore , secondly , that seeing Matter in general , as Matter , has not any Sensation or Thought ; if it have them at all , they must be the result of some Modification of it : it must acquire them by some Organical Disposition ; by such and such determinate Motions , by the action and passion of one Particle upon another . And this is the Opinion of every Atheist and counterfeit Deist of these times , that believes there is no Substance but Matter , and excludes all incorporeal Nature out of the number of Beings . Now to give a clear and full confutation of this Atheistical Assertion , I will proceed in this method . 1. First I will give a true Notion and Idea of Matter ; whereby it will again appear that it has no inherent Faculty of Sense and Perception . 2. I will prove , that no particular sort of Matter , as the Brain and Animal Spirits , hath any power of Sense and Perception . 3. I will shew , that Motion in general superadded to Matter cannot produce any Sense and Perception . 4. I will demonstrate , that no particular sort of Motion , as of the Animal Spirits through Muscles and Nerves , can beget Sense and Perception . 5. I will evince , that no Action and Passion of the Animal Spirits , one Particle upon another , can create any Sense and Perception . 6. I will answer the Atheist's Argument of matter of Fact and Experience in brute Beasts ; which , say they , are allowed to be meer Matter , and yet have some degree of Sense and Perception . And first I will give a true Notion and Idea of Matter ; whereby it will appear that it has no inherent Faculty of Sense and Perception . And I will offer no other , but what all competent Judges , and even Atheists themselves do allow of ; and which being part of the Epicurean and Democritean Philosophy is providentially one of the best Antidotes against their other impious Opinions : as the Oil of Scorpions is said to be against the poison of their Stings . When we frame in our minds any notion of Matter , we conceive nothing else but Extension and Bulk ; which is impenetrable and divisible and passive ; by which three properties is understood , that any particular quantity of Matter doth hinder all other from intruding into its place , till it self be removed out of it ; that it may be divided and broken into numerous parts of different sizes and figures , which by various ranging and disposing may produce an immense diversity of Surfaces and Textures ; that if it once be bereaved of Motion , it cannot of it self acquire it again , but it either must be impell'd by some other Body from without , or , ( say we , though not the Atheist ) be intrinsecally moved by an immaterial self-active Substance , that can penetrate and pervade it . Wherefore in the whole Nature and Idea of Matter , we have nothing but Substance with Magnitude , and Figure , and Situation , and a capacity of being moved and divided . So that no parts of Matter consider'd by themselves , are either hot or cold , either white or black , either bitter or sweet , or betwixt those extremes . All the various Mixtures and Conjugations of Atoms do beget nothing but new inward Texture , and alteration of Surface . No sensible Qualities , as Light , and Colour , and Heat , and Sound , can be subsistent in the Bodies themselves absolutely consider'd , without a relation to our Eyes , and Ears , and other Organs of Sense . These Qualities are only the effects of our Sensation , which arise from the different motions upon our Nerves from objects without , according to their various modification and position . For example , when pellucid colourless Glass , or Water , by being beaten into powder or froth , do acquire a very intense whiteness ; what can we imagine to be produced in the Glass or Water , but a new disposition of parts ? Nay an object under the self-same disposition and modification , when 't is viewed by us under differing proportions , doth represent very differing colours , without any change at all in it self . For that same opake and white Powder of Glass , when 't is seen thro' a good Microscope , doth exhibit all its little fragments pellucid and colourless ; as the whole appear'd to the naked eye , before it was pounded . So that Whiteness , and Redness , and Coldness , and the like , are only Idea's and Vital Passions in Us that see and feel : but can no more be conceived to be real and distinct Qualities in the Bodies themselves ; than Roses or Honey can be thought to smell or taste their own Sweetness , or an Organ be conscious of its Musick , or Gun-powder of its Flashing and Noise . Thus far then we have proved , and 't is agreed on all hands , that in our conception of any quantity of Body , there is nothing but Figure and Site , and a Capacity of Motion . Which Motion , if it be actually excited in it , doth only cause a new Order and Contexture of parts : so that all the Idea's of sensible Qualities are not inherent in the inanimate Bodies ; but are the effects of their Motion upon our Nerves : and sympathetical and vital Passions produced within our selves . 2. Our second enquiry must be ; what it is in the constitution and composition of a Man that hath the Faculty of receiving such Idea's and Passions . Let us carry in our minds this true notion of Body in general , and apply it to our own Substance ; and observe what prerogatives this Rational Machin ( as the Atheists would make us to be ) can challenge above other parcels of Matter . We observe then in this understanding piece of Clock-work ; that his Body , as well as other senseless Matter , has colour , and warmth , and softness , and the like . But we have proved it before , and 't is acknowledged ; that these Qualities are not subsistent in those Bodies , but are Idea's and Sensations begotten in something else . So that 't is not Blood and Bones , that can be conscious of their own hardness or redness : and we are still to seek for something else in our Frame and Make , that must receive these impressions . Will they say that these Idea's are performed by the Brain ? But the difficulty returns upon them again : for we perceive that the like qualities of softness , whiteness and warmth , do belong to the Brain it self ; and since the Brain is but Body , those Qualities ( as we have shewn ) cannot be inherent in It , but are the Sensations of some other Substance without it . It cannot be the Brain then , which imagins those qualities to be in it self . But they may say , 't is not the Gross Substance of the Brain that causes Perception ; but the Animal Spirits , that have their residence there ; which are void of sensible qualities , because they never fall under our Senses by reason of their minuteness . But we conceive , by our Reason , though we cannot see them with our Eyes , that every one of these also hath a determinate figure : they are Spheres , or Cubes , or Pyramids , or Cones , or of some shape or other that is irregular and nameless ; and all these are but Modes and Affections of Magnitude ; and the Idea's of such Modes can no more be subsistent in the Atoms so modified , than the Idea of Redness was just now found to be inherent in the Blood , or that of Whiteness in the Brain . And what relation or affinity is there between a minute Body and Cogitation , any more than the greatest ? Is a small drop of Rain any wiser than the Ocean ? or do we grind inanimate Corn into living and rational Meal ? my very Nails , or my Hair , or the Horns and Hoofs of a Beast may bid as fair for Understanding and Sense , as the finest Animal Spirits of the Brain . 3. But Thirdly , they will say , 't is not the Bulk and Substance of the Animal Spirits , but their Motion and Agility , that produces Cogitation and Sense . If then Motion in general or any degree of its velocity can beget Cogitation ; surely a Ship under sail must be a most intelligent Creature ; though while she lies at Anchor , those Faculties be asleep : some cold Water or Ice may be phlegmatick and senseless ; but when it boils in a Kettle , it has wonderfull Heats of Thinking and Ebullitions of Fancy . Nay the whole corporeal Mass , all the brute and stupid Matter of the Universe must upon these terms be allowed to have Life and Understanding : since there is nothing that we know of , in a state of absolute Rest. Those things that seem to be at rest upon the surface of the Earth , are daily wheel'd about its Axis , and yearly about the Sun with a prodigious swiftness . 4. But Fourthly , they will say , 't is not Motion in general , that can do these feats of Sensation and Perception ; but a particular sort of it in an Organized Body through the determinate Roads and Channels of Muscles and Nerves . But , I pray , among all the kinds of Motion , whether straight or circular , or parabolical , or in what curve they please ; what pretence can one make to Thinking and Liberty of Will , more than another ? Why do not these persons make a Diagram of these cogitative Lines and Angles ; and demonstrate their Properties of Perception and Appetite , as plainly as we know the other properties of Triangles and Circles ? But how little can any Motion , either circular or other , contribute to the production of Thought ? No such circular Motion of an Atom can be all of it existent at once ; it must needs be made gradually and successively both as to place and time : for Body cannot at the same instant be in more places than one . So that at any instant of time the moving Atom is but in one single point of the Line . Therefore all its Motion but in that one point is either future or past ; and no other parts are coexistent or contemporary with it . Now what is not present , is nothing at all , and can be the efficient of nothing . If Motion then be the cause of Thought ; Thought must be produced by one single Point of Motion , a Point with relation to time as well as to place . And such a Point to our Conceptions is almost equivalent to Permanency and Rest , or at least to any other Point of any Motion whatsoever . What then is become of the privilege of that organical Motion of the Animal Spirits above any other ? Again , we have shewn , that this circular and other Motion is but the successive Flux of an Atom , and is never existent together ; and indeed is a pure Ens Rationis , an operation of the Soul , which considering past motion and future , and recollecting the whole by the Memory and Fancy , calls this by one denomination and that by another . How then can that Motion be the efficient of Thought , which is evidently the Effect and the Product of it ? 5. But Fifthly , they will say farther , ( which is their last refuge ) that 't is not Motion alone , or under this or that Denomination , that produceth Cogitation ; but when it falls out that numerous Particles of Matter , aptly disposed and directed , do interfere in their Motions , and strike and knock one another ; this is it which begets our Sensation . All the active power and vigour of the Mind , our Faculties of Reason , Imagination and Will are the wonderfull result of this mutual Occurse , this Pulsion and Repercussion of Atoms . Just as we experience it in the Flint and the Steel ; you may move them apart as long as you please , to very little purpose : but 't is the Hitting and Collision of them that must make them strike Fire . You may remember I have proved before , that Light and Heat , and the rest of those Qualities , are not such Idea's in the Bodies , as we perceive in our Selves . So that this smiting of the Steel with the Flint doth only make a Comminution , and a very rapid Whirling and Melting of some Particles : but that Idea of Flame is wholly in Us. But what a strange and miraculous thing should we count it , if the Flint and the Steel , instead of a few Sparks , should chance to strike out Definitions and Syllogisms ? And yet it 's altogether as reasonable , as this sottish opinion of the Atheists ; That dead senseless Atoms can ever justle and knock one another into Life and Understanding . All that can be effected by such encounters of Atoms , is either the imparting or receiving of Motion , or a new determination and direction of its Course . Matter , when it acts upon Matter , can communicate nothing but Motion ; and that we have shew'd before to be utterly unable to produce those Sensations . And again , how can that Concussion of Atoms be capable of begetting those internal and vital Affections , that Self-consciousness and other Powers and Energies that we feel in our Minds : seeing they only strike upon the outward Surfaces ; they cannot inwardly pervade one another ; they cannot have any penetration of Dimensions and Conjunction of Substance . But , it may be , these Atoms of theirs may have Sense and Perception in them , but they are refractary and sullen ; and therefore , like Men of the same Tempers , must be bang'd and buffeted into Reason . And indeed that way of Argumentation would be most proper and effectual upon these Atheistical Atomists themselves . 'T is a vigorous Execution of good Laws , and not rational Discourses only , either neglected or not understood , that must reclaim the profaneness of those perverse and unreasonable Men. For what can be said more to such persons , that are either so disingenuous or so stupid , as to profess to believe , That all the natural Powers and acquired Habits of the Mind , that penetrating Understanding and accurate Judgment , that strength of Memory and readiness of Wit , that Liberality and Justice and Prudence and Magnanimity , that Charity and Beneficence to Mankind , that ingenuous fear and awfull Love of God , that comprehensive Knowledge of the Histories and Languages of so many Nations , that experienced Insight into the works and wonders of Nature , that rich Vein of Poetry and inexhausted Fountain of Eloquence , those lofty flights of Thought and almost intuitive Perception of abstruse Notions , those exalted Discoveries of Mathematical Theorems and Divine Contemplations ; all these admirable Endowments and Capacities of humane Nature , which we sometimes see actually existent in one and the same Person , can proceed from the blind shuffling and casual clashing of Atoms . I could as easily take up with that senseless assertion of the Stoicks , That Vertues and Vices and Sciences and Arts , and Fancies and Passions and Appetites are all of them real Bodies and distinct Animals ; as with this of the Atheist , That they can all be derived from the Power of meer Bodies . 'T is utterly incredible and impossible ; and we cannot without indignation go about to refute such an absurd imagination , such a gross contradiction to unprejudiced Reason . And yet if the Atheists had not been driven from all their posts and their subterfuges ; if we had not pursued their Atoms through all their turnings and windings , their cells and recesses , their interferings and justlings ; they would boast , that they could not be answer'd ; and make a mighty flutter and triumph . Nay though they are so miserably confounded and baffled , and can offer no further explication of the Cause and the Manner ; yet they will , Sixthly , urge matter of Fact and Experience , that meer Body may produce Cogitation and Sense . For , say they , do but observe the actions of some Brutes , how nearly they approach to humane Reason , and visibly discover some glimpses of Understanding : and if that be performed by the pure Mechanism of their Bodies ( as many do allow , who yet believe the Being of God , and an immaterial Spirit in Man ) then 't is but raising our Conceptions , and supposing Mankind to be Engines of a finer Make and Contexture , and the business is done . I must confess , that the Cartesians and some others , men that have given no occasion to be suspected of Irreligion , have asserted that Brutes are meer Machins and Automata . I cannot now engage in the Controversie , neither is there any necessity to do so ; for Religion is not endanger'd by either opinion . If Brutes be said to have Sense and Immaterial Souls ; what need we be concern'd , whether those Souls shall be immortal , or annihilated at the time of Death . This objection supposes the Being of God ; and He will do all things for the wisest and best ends . Or if Brutes be supposed to be bare Engins and Machins ; I admire and adore the divine Artifice and Skill in such a wonderfull contrivance . But I shall deny then that they have any Reason or Sense , if they be nothing but Matter . Omnipotence it self cannot create cogitative Body . And 't is not any imperfection in the power of God , but an incapacity in the Subject ; The Idea's of Matter and Thought are absolutely incompatible . And this the Cartesians themselves do allow . Do but convince Them , that Brutes have the least participation of Thought , or Will , or Appetite , or Sensation , or Fancy ; and they 'll readily retract their Opinion . For none but besotted Atheists , do joyn the two Notions together , and believe Brutes to be rational or sensitive Machins . They are either the one or the other ; either endued with Sense and some glimmering Rays of Reason from a higher Principle than Matter ; or ( as the Cartesians say ) they are purely Body , void of all Sensation and Life : and like the Idols of the Gentiles , they have eyes and see not ; ears , and hear not ; noses , and smell not : they eat without hunger , and drink without thirst , and howl without pain . They perform the outward material actions ; but they have no inward Self-consciousness , nor any more Perception of what they do or suffer , than a Looking Glass has of the Objects it reflects , or the Index of a Watch of the Hour it points to . And as one of those Watches , when it was first presented to the Emperour of China , was taken there for an Animal : so on the contrary , our Cartesians take brute Animals for a sort of Watches . For considering the infinite distance betwixt the poor mortal Artist , and the Almighty Opificer ; the few Wheels and Motions of a Watch , and the innumerable Springs and Organs in the Bodies of Brutes ; they may affirm ( as they think , without either absurdity or impiety ) that they are nothing but moving Automata , as the fabulous * Statues of Daedalus , bereaved of all true life , and vital Sensation ; which never act spontaneously and freely , but as Watches must be wound up to set them a going ; so their Motions also are excited and inhibited , are moderated and managed by the Objects without them . ( 2. ) And now that I have gone through the six parts that I proposed , and sufficiently shewn that Sense and Perception can never be the product of any kind of Matter and Motion ; it remains therefore , that it must necessarily proceed from some Incorporeal Substance within us . And though we cannot conceive the manner of the Soul's Action and Passion ; nor what hold it can lay on the Body , when it voluntarily moves it : yet we are as certain , that it doth so , as of any Mathematical Truth whatsoever ; or at least of such as are proved from the Impossibility or Absurdity of the Contrary , a way of Proof that is allowed for infallible Demonstration . Why one motion of the Body begets an Idea of Pleasure in the Mind , another an Idea of Pain ; why such a disposition of the Body induces Sleep , another disturbs all the operations of the Soul , and occasions a Lethargy or Frenzy ; this Knowledge exceeds our narrow Faculties , and is out of the reach of our discovery . I discern some excellent Final causes of such a vital Conjunction of Body and Soul ; but the instrumental I know not , nor what invisible Bands and Fetters unite them together . I resolve all that into the sole Pleasure and Fiat of our Omnipotent Creator : whose Existence ( which is my last Point ) is so plainly and nearly deducible from the established proof of an Immaterial Soul ; that no wonder the resolved Atheists do so labour and bestir themselves to fetch Sense and Perception out of the Power of Matter . I will dispatch it in three words . For since we have shewn , that there is an Incorporeal Substance within us : whence did that proceed , and how came it into Being ? It did not exist from all Eternity , that 's too absurd to be supposed ; nor could it come out of nothing into Being without an Efficient Cause . Something therefore must have created our Souls out of Nothing ; and that Something ( since nothing can give more than it has ) must it self have all the Perfections , that it hath given to them . There is therefore an immaterial and intelligent Being , that created our Souls : which Being was either eternal it self , or created immediately or ultimately by some other Eternal , that has all those Perfections . There is therefore Originally an Eternal , Immaterial , Intelligent Creator ; all which together are the Attributes of God alone . And now that I have finished all the parts , which I proposed to discourse of ; I will conclude all with a short application to the Atheists . And I would advise them as a Friend , to leave off this dabbling and smattering in Philosophy , this shuffling and cutting with Atoms . It never succeeded well with them , and they always come off with the loss . Their old Master Epicurus seems to have had his Brains so muddled and confounded with them , that he scarce ever kept in the right way ; though the main Maxim of his Philosophy was to trust to his Senses , and follow his Nose . I will not take notice of his doting conceit , that the Sun and Moon are no bigger , than they appear to the Eye , a foot or half a yard over ; and that the Stars are no larger than so many Glow-worms . But let us see how he manages his Atoms , those Almighty Tools that do every thing of themselves without the help of a Workman . When the Atoms ( says he ) descend in infinite space ( very ingeniously spoken , to make High and Low in Infinity ) they do not fall plumb down , but decline a little from the Perpendicular , either obliquely or in a Curve : and this Declination ( says he ) from the direct Line is the cause of our Liberty of Will. But , I say , this Declination of Atoms in their Descent , was it self either necessary or voluntary . If it was necessary , how then could that Necessity ever beget Liberty ? if it was voluntary , then Atoms had that power of Volition before : and what becomes then of the Epicurean Doctrine of the fortuitous Production of Worlds ? The whole business is Contradiction and ridiculous Nonsense . 'T is as if one should say , that a Bowl equally poized , and thrown upon a plain and smooth Bowling-Green , will run necessarily and fatally in a direct Motion : but if it be made with a Byas , that may decline it a little from a straight Line , it may acquire by that Motion a Liberty of Will , and so run spontaneously to the Jack . It would behoove the Atheists to give over such trifling as this , and resume the old solid way of confuting Religion . They should deny the Being of the Soul , because they cannot see it . This would be an invincible Argument against us : for we can never exhibit it to their Touch , nor expose it to their View ; nor shew them the Colour and Complexion of a Soul. They should dispute , as a bold Brother of theirs did ; That he was sure there was no God , because ( says he ) if there was one , he would have struck me to Hell with Thunder and Lightning , that have so reviled and blasphemed him . This would be an Objection indeed . Alas , all that we could answer , is in the next words to the Text , That God hath appointed a day in which he will judge all the world in Righteousness , and that the Goodness and Forbearance , and Long-suffering of God , which are some of his Attributes , and Essential Perfections of his Being , ought not to be abused and perverted into arguments against his Being . But if this will not do , we must yield our selves overcome : for we neither can , nor desire to command fire to come down from Heaven and consume them ; and give them such experimental Conviction of the Existence of God. So that they ought to take these Methods , if they would successfully attack Religion . But if they will still be medling with Atoms , be hammering and squeezing Understanding out of them ; I would advise them to make use of their own Understandings for the Instance . Nothing , in my opinion could run us down , more effectually than that . For we readily allow , that if any Understanding can possibly be produced by such clashing of senseless Atoms ; 't is that of an Atheist , that hath the fairest Pretensions and the best Title to it . We know , it is the Fool , that hath said in his heart , there is no God. And 't is no less a Truth than a Paradox , That there are no greater Fools than Atheistical Wits ; and none so credulous as Infidels . No Article of Religion , though as demonstrable as the Nature of the thing can admit , hath credibility enough for them . And yet these same cautious and quick sighted Gentlemen can wink and swallow down this sottish Opinion about Percipient Atoms , which exceeds in Incredibility all the Fictions of Aesop's Fables . For is it not every whit as likely or more , that Cocks and Bulls might discourse , and Hinds and Panthers hold Conferences about Religion , as that Atoms can do so ? that Atoms can invent Arts and Sciences , can institute Society and Government , can make Leagues and Confederacies , can devise Methods of Peace and Stratagems of War ? And moreover , the Modesty of Mythology deserves to be commended , the Scenes there are laid at a distance ; 'T is once upon a time , in the Days of Yore , and in the Land of Utopia , there was a Dialogue between an Oak and a Cedar : whereas the Atheist is so impudently silly , as to bring the Farce of his Atoms upon the Theatre of the present Age ; to make dull senseless Matter transact all publick and private Affairs , by Sea and by Land , in Houses of Parliament , and Closets of Princes . Can any Credulity be comparable to this ? If a Man should affirm , that an Ape casually meeting with Pen , Ink , and Paper , and falling to scribble , did happen to write exactly the Leviathan of Thomas Hobbs : Would an Atheist believe such a story ? and yet he can easily digest as incredible as that ; that the innumerable Members of a Humane Body , which in the style of the Scripture are all written in the Book of God , and may admit of almost infinite Variations and Transpositions above the xxiv Letters of the Alphabet , were at first fortuitously scribled , and by meer accident compacted into this beautifull , and noble and most wonderfully usefull Frame , which we now see it carry . But this will be the Argument ▪ of my next Discourse , which is the second Proposition drawn from the Text , That the Admirable Structure of Humane Bodies , whereby they are fitted to live and move , and be vitally informed by the Soul , is unquestionably the Workmanship of a most wise and powerfull and beneficent Maker : To which Almighty Creator , together with the Son and the Holy Ghost , be all Honour and Glory and Majesty and Power both now and from henceforth evermore . Amen . A CONFUTATION OF ATHEISM FROM THE Structure and Origin of Humane Bodies . PART I. The Third SERMON preached May 2. 1692. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . I Have said enough in my last , to shew the fitness and pertinency of the Apostle's Discourse to the persons he address'd to : whereby it sufficiently appears that he was no Babler , as some of the Athenian Rabble reproached him ; not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a busie prating Fellow ; as in another language they say Sermones serere , and Rumores serere in a like mode of Expression ; that he did not talk at random , but was throughly acquainted with the several humours and opinions of his Auditors . And as Moses was learned in all the Wisdom of the Aegyptians , so it is manifest from this Chapter alone , if nothing else had been now extant , that St. Paul was a great Master in all the Learning of the Greeks . One thing further I shall observe from the words of the Text , before I enter upon the Subject which I proposed ; that it requires some Industry and Consideration to find out the Being of God ; we must seek the Lord , and feel after him , before we can find him by the Light of Nature . The search indeed is not very tedious nor difficult ; He is not far from every one of us ; for in him we live , and move , and have our Being . The Consideration of our Mind and Understanding , which is an incorporeal Substance independent from Matter ; and the contemplation of our own Bodies , which have all the stamps and characters of excellent Contrivance ; these alone , though we look upon nothing abroad , do very easily and proximately guide us to the wise Author of all things . But however , as we see in our Text , some Thoughts and Meditation are necessary to it ; and a man may possibly be so stupid , or wilfully ignorant or perverse , as not to have God in all his thoughts , or to say in his heart , There is none . And this being observed , we have an effectual answer to that Cavil of the Atheists ; who make it an objection against the Being of God , that they do not discover him without any Application , in spite of their corrupt Wills and debauch'd Understandings . If , say they , such a God as we are told of , had created and formed us , surely he would have left upon our Minds , a native and indeleble Inscription of Himself , whereby we must needs have felt him , even without seeking , and believed in him whether we would or no. So that these Atheists being conscious to themselves , that they are void of such Belief , which ( they say ) if God was , would actually and necessarily be in them , do bring their own wicked Doubting and Denying of God , as Evidence against his Existence ; and make their very Infidelity an argument for it self . To which we reply , That God hath endu'd Mankind with Powers and Abilities , which we call natural Light , and Reason , and common Sense ; by the due use of which we cannot miss of the Discovery of his Being ; and this is sufficient . But as to that original Notion and Proposition , GOD IS , which the Atheist pretends should have been actually imprinted on us , antecedently to all use of our Faculties ; we may affirm , that the absence of such a Notion doth not give the least presumption against the truth of Religion : because though God be supposed to be , yet that Notion distinct from our Faculties would not be requisite ; nor is it asserted by Religion . First , it would not be requisite ; because , without any such primitive Impression , we can easily attain to the knowledge of the Deity by the sole use of our Natural Reason . And again , such an Impression would have render'd the Belief of a God irresistible and necessary , and thereby have bereaved it of all that is good and acceptable in it . For as the taking away the Freedom of Humane Will , and making us meer Machins under fatal Ties and Impulses , would destroy the very nature of Moral Vertue ; so likewise as to Faith , there would be nothing worthy of praise and recompence in it , if there were left no possibility of Doubting or Denying . And secondly , such a radical Truth , GOD IS , springing up together with the Essence of the Soul , and previous to all other Thoughts , is not asserted by Religion . No such thing , that I know of , is affirmed or suggested by the Scriptures . There are several Topics there used against the Atheism and Idolatry of the Heathens ; such as the visible marks of Divine Wisdom and Goodness in the Works of the Creation , the vital Union of Souls with Matter , and the admirable Structure of animate Bodies , and the like . But if our Apostle had asserted such an anticipating Principle engraven upon our Souls before all Exercise of Reason ; what did he talk of seeking the Lord , if haply they might feel after him and find him ? since if the knowledge of him was in that manner innate and perpetual , there would be no occasion of seeking , nor any hap or hazard in the finding . Such an Inscription would be self evident without Reasoning or Study , and could not fail constantly to exert its Energy in their Minds . What did he talk of the Unknown God , and ignorantly worshipping ? when if such an Original Signature were always inherent in their hearts ; God could not be unknown to , or ignorantly worshipp'd by any . That primary Proposition would have been clear , and distinct , and efficacious , and universal in the minds of Men. S. Paul therefore , it appears , had no apprehension of such a First Notion ; nor made use of it for an argument ; which ( since whosoever hath it , must needs know that he hath it ) if it be not believed before by the Adversary , is false ; and if it be believed , is superfluous ; and is of so frail and brittle a texture , that whereas other arguments are not answered by bare denying without contrary Proof , the meer doubting and disbelieving of this must be granted to be ipso facto the breaking and confuting of it . Thus much therefore we have proved against the Atheist ; that such an original irresistible Notion is neither requisite upon supposition of a Deity , nor is pretended to by Religion ; so that neither the Absence of it is any argument against the Being of God , nor a supposed false Assertion of it an objection against the Scripture . 'T is enough that all are furnish'd with such Natural Powers and Capacities ; that if they seriously reflect , if they seek the Lord with meditation and study , they cannot fail of finding and discovering him : whereby God is not left without witness , but the Atheist without excuse . And now I haste to the second Proposition deduced from the Text , and the argument of my present Discourse , That the organical Structure of humane Bodies whereby they are fitted to live , and move , and be vitally informed by the Soul is unquestionably the workmanship of a most wise , and powerfull and beneficent Maker . First , 'T is allowed and acknowledged by all parties , that the Bodies of Men and other Animals are excellently well fitted for Life , and Motion , and Sensation ; and the several parts of them well adapted and accommodated to their particular Functions . The Eye is very proper and meet for seeing , the Tongue for tasting and speaking , the Hand for holding and lifting , and ten thousand Operations beside : and so for the inward Parts ; the Lungs are suitable for Respiration , the Stomach for Concoction , the Lacteous Vessels for the Reception of the Chyle , the Heart for the Distribution of the Blood to all the parts of the Body . This is matter of Fact , and beyond all dispute ; and in effect is no more than to say , that Animals are Animals ; for if they were deprived of these Qualifications , they could not be so . This therefore is not the matter in Question between us and the Atheists : But the Controversie is here . We , when we consider so many constituent parts in the Bodies of Men , all admirably compacted into so noble an Engine ; in each of the very Fingers , for example , there are Bones , and Gristles , and Ligaments , and Membranes , and Muscles , and Tendons , and Nerves , and Arteries , and Veins , and Skin , and Cuticle , and Nail ; together with Marrow , and Fat , and Blood , and other Nutricious Juices ; and all those solid Parts of a determinate Size , and Figure , and Texture , and Situation ; and each of them made up of Myriads of little Fibres and Filaments , not discoverable by the naked Eye ; I say , when we consider how innumerable parts must constitute so small a member , as the Finger , we cannot look upon It or the whole Body , wherein appears so much Fitness and Use , and Subserviency to infinite Functions , any otherwise than as the effect of Contrivance and Skill , and consequently the Workmanship of a most Intelligent and Beneficent Being . And though now the Propagation of Mankind be in a settled method of Nature , which is the instrument of God : yet we affirm that the first Production of Mankind was by the immediate Power of the Almighty Author of Nature : and that all succeeding Generations of Men are the Progeny of one primitive Couple . This is a Religious Man's account of the Frame and Origination of himself . Now the Atheists agree with us , as to the Fitness of Man's Body and its several Parts to their various Operations and Functions ( for that is visible and past all contradiction ) but they vehemently oppose , and horribly dread the Thought , That this Usefulness of the Parts and the Whole should first arise from Wisdom and Design . So that here will be the point in debate , and the subject of our present Undertaking ; Whether this acknowledged Fitness of Humane Bodies must be attributed , as we say , to a wise and good God ; or , as the Atheist averr , to dead senseless Matter . They have contrived several tricks and methods of Deceit , one repugnant to another , to evade ( if possible ) this most cogent Proof of a Deity ; All which I will propose and refute : and I hope to make it appear , that here , as indeed every where , but here certainly , in the great Dramatick Poem of Nature , is , dignus Deo vindice Nodus , a necessity of introducing a God. And first , I will answer what Exceptions they can have against Our account : and secondly , I will confute all the Reasons and Explications they can give of their Own. 1. First , I will answer what Exceptions they can have against Our account of the Production of Mankind . And they may object , That the Body it self , though pretty good in its kind and upon their Hypothesis , nevertheless doth not look like the Workmanship of so great a Master , as is pretended by Us ; that infinite Wisdom and Goodness and Power would have bestowed upon us more Senses than five , or at least these five in a much higher Perfection ; that we could never have come out of the Hands of the Almighty , so subject to numerous Diseases , so obnoxious to violent Deaths ; and at best , of such a short and transitory Life . They can no more ascribe so sorry an Effect to an Omniscient Cause , than some ordinary piece of Clock-work with a very few motions and uses , and those continually out of order , and quickly at an end , to the best Artist of the Age. But to this we reply : First , as to the five Senses , it would be rash indeed to affirm , That God , if he had pleased , could not have endued us with more . But thus much we may averr , That though the Power of God be infinite and perfect , yet the Capacities of Matter are within limits and bounds . Why then doth the Atheist suspect that there may possibly be any more ways of Sensation than what we have already ? Hath he an Idea , or Notion , or Discovery of any more ? So far from that , that he cannot make any addition or progress in those very Senses he hath , further than they themselves have informed him . He cannot imagine one new Colour , or Tast , or Smell , beside those that have actually fallen under his Senses . Much less can he that is destitute of an entire Sense , have any Idea or Representation of it ; as one that is born Deaf hath no Notion of Sounds ; or Blind , of Colours and Light. If then the Atheist can have no Imagination of more Senses than five , why doth he suppose that a Body is capable of more ? If we had double or triple as many , there might still be the same suspicion for a greater number without end ; and the Objection therefore in both cases is equally unreasonable and groundless . Secondly , we affirm , that our Senses have that degree of Perfection which is most fit and suitable to our Estate and Condition . For though the Eye were so piercing , as to descry even opake and little Objects some hundreds of Leagues off , even that improvement of our sight would do us little service ; it would be terminated by neighbouring Hills and Woods , or in the largest and ▪ evenest plain by the very convexity of the Earth , unless we could always inhabit the tops of Mountains and Cliffs , or had Wings too to fly aloft , when we had a mind to take a Prospect . And if Mankind had had Wings ( as perhaps some extravagant Atheist may think us deficient in that ) all the World must have consented to clip them ; or else Humane Race had been extinct before this time , nothing upon that supposition being safe from Murder and Rapine . Or if the Eye were so acute , as to rival the finest Microscopes , and to discern the smallest Hair upon the leg of a Gnat , it would be a curse and not a blessing to us ; it would make all things appear rugged and deformed ; the most finely polish'd Chrystal would be uneven and rough : The sight of our own selves would affright us : The smoothest Skin would be beset all over with ragged Scales , and bristly Hairs . And beside , we could not see at one view above what is now the space of an Inch , and it would take a considerable time to survey the then mountainous bulk of our own Bodies . Such a Faculty of sight so disproportion'd to our other Senses and to the Objects about us would be very little better than Blindness it self . And again , God hath furnished us with Invention and Industry , so that by optical Glasses we can more than supply that imaginary defect of our own Eyes , and discover more remote and minute Bodies with that assistance , than perhaps the most whimsical Atheist would desire to do without it . So likewise if our Sense of Hearing were exalted proportionably to the former , what a miserable condition would Mankind be in ? What whisper could be low enough , but many would over-hear it ? What Affairs , that most require it , could be transacted with secrecy ? and whither could we retire from perpetual humming and buzzing ? every breath of Wind would incommode and disturb us : we should have no quiet or sleep in the silentest nights and most solitary places ; and we must inevitably be struck Deaf or Dead with the noise of a clap of Thunder . And the like inconveniences would follow , if the Sense of Feeling was advanced to such a degree as the Atheist requires . How could we sustain the pressure of our very Cloaths in such a condition ; much less carry burthens and provide for conveniences of Life ? We could not bear the assault of an Insect , or a Feather , or a puff of Air without pain . There are examples now of wounded persons , that have roared for anguish and torment at the discharge of Ordnance , though at a very great distance ; what insupportable torture then should we be under upon a like concussion in the Air , when all the whole Body would have the tenderness of a Wound ? In a word , all the Changes and Emendations that the Atheists would make in our Senses , are so far from being Improvements , that they would prove the utter Ruin and Extirpation of Mankind . But perhaps they may have better success in their complaints about the Distempers of the Body and the Shortness of Life . We do not wonder indeed , that the Atheist should lay a mighty stress upon this Objection . For to a man that places all his Happiness in the Indolency and Pleasure of Body , what can be more terrible than Pain or a Fit of Sickness ? nothing but Death alone , the most dreadfull thing in the world . When an Atheist reflects upon Death , his very Hope is Despair ; and 't is the crown and top of his Wishes , that it may prove his utter Dissolution and Destruction . No question if an Atheist had had the making of himself , he would have framed a Constitution that could have kept pace with his insatiable Lust , been invincible by Gluttony and Intemperance , and have held out vigorous a thousand years in a perpetual Debauch . But we answer ; First , in the words of St. Paul : Nay , but , O Man , who art thou , that repliest against God ? shall the thing formed say to him that formed it , Why hast thou made me thus ? We adore and magnifie his most holy Name for his undeserved Mercy towards us , that he made us the Chief of the visible Creation ; and freely acquit his Goodness from any imputation of Unkindness , that he has placed us no higher . Secondly , Religion gives us a very good account of the present Infirmity of our Bodies . Man at his first Origin was a Vessel of Honour , when he came first out of the Hands of the Potter ; endued with all imaginable Perfections of the Animal Nature ; till by Disobedience and Sin , Diseases and Death came first into the World. Thirdly , The Distempers of the Body are not so formidable to a Religious Man , as they are to an Atheist : He hath a quite different judgment and apprehension about them : he is willing to believe , that our present condition is better for us in the Issue , than that uninterrupted Health and Security , that the Atheist desires ; which would strongly tempt us to forget God and the concerns of a better Life . Whereas now he receives a Fit of Sickness , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kind Chastisement and Discipline of his Heavenly Father , to wean his Affections from the World , where he is but as on a Journey ; and to fix his thoughts and desires on things above , where his Country and his Dwelling is : that where he hath placed his Treasure and Concerns , there his heart may be also . Fourthly , Most of the Distempers that are incident to us are of our own making , the effects of abused Plenty , and Luxury , and must not be charged upon our Maker ; who notwithstanding out of the Riches of his Compassion hath provided for us store of excellent Medicines , to alleviate in a great measure those very Evils which we bring upon our selves . And now we are come to the last Objection of the Atheist , That Life is too short . Alas for him , what pity 't is that he cannot wallow immortally in his sensual Pleasures ! But if his Life were many whole Ages longer than it is , he would still make the same Complaint , Brevis est hic fructus homullis . For Eternity , and that 's the thing he trembles at , is every whit as long , after a thousand years as after fifty . But Religion gives Us a better prospect and makes us look beyond the gloomy Regions of Death with Comfort and Delight : When this corruptible shall put on incorruption , and this mortal put on immortality . We are so far from repining at God , that he hath not extended the period of our Lives to the Longaevity of the Antediluvians ; that we give him thanks for contracting the Days of our Trial , and receiving us more maturely into those Everlasting Habitations above , that he hath prepared for us . And now that I have answer'd all the Atheist's Exceptions against Our account of the Production of Mankind , I come in the next place to examine all the Reasons and Explications they can give of their own . The Atheists upon this occasion are divided into Sects , and ( which is the mark and character of Error ) are at variance and repugnancy with each other and with themselves . Some of them will have Mankind to have been thus from all Eternity . But the rest do not approve of infinite Successions , but are positive for a Beginning ; and they also are subdivided into three Parties : the first ascribe the Origin of Men to the Influence of the Stars upon some extraordinary Conjunction or Aspect : Others again reject all Astrology ; and some of these mechanically produce Mankind , at the very first Experiment , by the action of the Sun upon duly prepared Matter : but others are of opinion , that after infinite blundering and miscarrying , our Bodies at last came into this Figure by meer Chance and Accident . There 's no Atheist in the World , that reasons about his Infidelity ( which God knows most of them never do ) but he takes one of these four Methods . I will refute them every one in the same order that I have named them : the two former in the present Discourse , reserving the others for another occasion . I. And First , the Opinion of those Atheists that will have Mankind and other Animals to have subsisted eternally in infinite Generations already past , will be found to be flat Non-sence and Contradiction to it self , and repugnant also to matter of Fact. First , it is contradiction to it self . Infinite Generations of Men ( they say ) are already past and gone : but whatsoever is now past , was once actually present ; so that each of those Infinite Generations was once in its turn actually present : therefore all except One Generation were once future and not in being , which destroys the very supposition : For either that One Generation must it self have been Infinite , which is Nonsence ; or it was the Finite Beginning of Infinite Generations between it self and us , that is Infinity terminated at both ends , which is Nonsence as before . Again , Infinite past Generations of Men have been once actually present : there may be some one Man suppose then , that was at infinite distance from Us now : therefore that man's Son likewise , forty years younger suppose than his Father , was either at infinite distance from Us or at finite : if that Son too was at infinite distance from Us , then one Infinite is longer by forty years than another ; which is absurd : if at finite , then forty years added to finite makes it infinite , which is as absurd as the other . And again , The number of Men that are already dead and gone is infinite , as they say : but the number of the Eyes of those Men must necessarily be twice as much as that of the Men themselves , and that of the Fingers ten times as much , and that of the Hairs of their Heads thousands of times . So that we have here one Infinite number twice , ten times , and thousands of times as great as another , which is contradiction again . Thus we see it is impossible in it self , that any successive duration should be actually and positively infinite , or have infinite successions already gone and past . Neither can these Difficulties be applied to the Eternal Duration of God Almighty . For though we cannot comprehend Eternity and Infinity ; yet we understand what they are Not. And something , we are sure , must have Existed from all Eternity ; because all things could not emerge and start out of Nothing . So that if this prae-existent Eternity is not compatible with a successive Duration , as we clearly and distinctly perceive that it is not ; then it remains , that some Being , though infinitely above our finite comprehensions , must have an identical , invariable Continuance from all Eternity ; which Being is no other than God. For as his Nature is perfect and immutable without the least shadow of change ; so his Eternal Duration is permanent and indivisible , not measurable by Time and Motion , nor to be computed by number of successive Moments . One day with the Lord is as a thousand years , and a thousand years as one day . And Secondly , this Opinion of infinite Generations is repugnant likewise to matter of Fact. 'T is a Truth beyond opposition , that the universal Species of Mankind hath had a gradual increase , notwithstanding what War , and Famine , and Pestilence , and Floods , and Conflagrations , and the Religious Profession of Celibacy , and other Causes , may at certain periods of time have interrupted and retarded it . This is manifest from the History of the Jewish Nation , from the account of the Roman Census , and Registers of our own Country , where the proportion of Births to Burials is found upon observation to be yearly as Fifty to Forty . Now if Mankind do increase though never so slowly , but one Couple suppose in an Age ; 't is enough to evince the falshood of Infinite Generations already expired . For though an Atheist should contend , that there were ten thousand million couple of Mankind now in being , ( that we may allow him multitude enough ) 't is but going back so many Ages , and we descend to a single Original Pair . And 't is all one in respect of Eternal Duration yet behind , whether we begin the world so many millions of Ages ago , or date it from the late Aera of about Six Thousand years . And moreover this recent beginning of the World is further established from the known Original of Empires and Kingdoms , and the Invention of Arts and Sciences : whereas if infinite Ages of Mankind had already preceded , there could nothing have been left to be invented or improved by the successfull industry and curiosity of our own . The Circulation of the Blood , and the Weight and Spring of the Air ( which is as it were the Vital Pulse and the great Circulation of Nature , and of more importance in all Physiology , than any one Invention since the beginning of Science ) had never lain hid so many myriads of Generations , and been reserved for a late happy Discovery by two great Luminaries of this Island . I know the Atheist may endeavour to evade this by supposing , That though Mankind have been from everlasting , and have perpetually encreas'd by generation ; yet at certain great periods there may be universal Deluges , which may not wholly extinguish Mankind ( for , they 'll say , there is not Water enough in Nature for that ) but may cover the Earth to such a Height , that none but a few Mountainers may escape , enough to continue Humane Race ; and yet being illiterate . Rusticks ( as Mountainers always are ) they can preserve no Memoirs of former times , nor propagate any Sciences or Arts ; and so the world must needs be thought by Posterity to have begun at such periods . But to this I answer , First , That upon this supposition there must have been infinite Deluges already past : for if ever this Atheist admits of a first Deluge , he is in the same noose that he was . For then he must assert , That there were infinite generations and an infinite increase of Mankind before that first Deluge ; and then the Earth could not receive them , but the infinite Bodies of Men must occupy an infinite Space , and then all the Matter of the Universe must be humane Body ; and many other absurdities will follow , absurdities as infinite , as the Generations he talks of . But if he says , That there have been infinite Deluges heretofore , this is impossibility again ; for all that I said before against the Notion of infinite past Generations , is alike applicable to this . Secondly , Such Universal Deluges ( since the Deity is now excluded ) must be produced in a natural way : and therefore gradually , and not in an instant : and therefore ( because the tops of Mountains , they say , are never overflown ) the civilized People may escape thither out of Villages and Cities ; and consequently , against the Atheist , Arts , and Sciences , and Histories , may be preserved , and derived to the succeeding World. Thirdly , Let us imagine the whole Terraqueous Globe with its Atmosphere about it ; What is there here , that can naturally effect an Universal Deluge ? If you would drown one Country or Continent with Rains and Inundations , you must borrow your Vapour and Water from some other part of the Globe . You can never overflow all at a time . If the Atmosphere it self was reduced into Water , ( as some think it possible ) it would not make an Orb above 32 foot deep , which would soon be swallowed up by the cavity of the Sea , and the depressed parts of the Earth , and be a very feeble attempt towards an Universal Deluge . But then what immense Weight is there above , that must overcome the expansive force of the Air , and compress it into near the thousandth part of the room that it now takes up ? We , that acknowledge a God Almighty , can give an account of one Deluge , by saying it was miraculous ; but it would be strange to see an Atheist have recourse to a Miracle ; and that not once only , but upon infinite occasions . But perhaps they may endeavour to prove the possibility of such a natural Deluge , by borrowing an ingenious Notion , and pretending , That the face of Nature may be now quite changed from what it was ; and that formerly the whole Collection of Waters might be an orbicular Abyss , arched over with an exterior Crust or Shell of Earth , and that the breaking and fall of this Crust might naturally make a Deluge . I 'll allow the Atheist all the fair play in the world . Let us suppose the Fall of this imaginary Crust . First , It seems to be impossible , but that all the Inhabitants of this Crust must be dash'd to pieces in its Ruins . So that this very Notion brings us to the necessity of a new production of Men ; to evade which it is introduced by the Atheist . Again , If such a Crust naturally fell , then it had in its own constitution a tendency towards a Fall ; that is , it was more likely and inclinable to fall this thousand years , than the last . But if the Crust was always gradually nearer and nearer to falling ; that plainly evinces , that it had not endured eternally before its Fall. For let them assign any imaginable period for its falling , how could it have held out till then ( according to the supposition ) the unmeasurable duration of infinite Ages before ? And again , such a Crust could fall but once ; for what Architect can an Atheist suppose , to rebuild a new Arch out of the ruins of the other ? But I have shewn before that this Atheist hath need of infinite Deluges to effect his design ; and therefore I 'll leave him to contrive how to make infinite Crusts one upon the back of another ; and now proceed to examine in the second place , The Astrological Explication of the Origin of Men. II. If you ask one of this Party , what Evidence he is able to produce for the truth of his Art , he may perhaps offer some Physical Reasons for a general influence of the Stars upon terrestrial bodies : but as Astrology is consider'd to be a System of Rules and Propositions , he will not pretend to give any reason of it à priori ; but resolves all that into Tradition from the Chaldeans and Aegyptians , who first learnt it by long observation , and transmitted it down to Posterity ; and that now it is daily confirmed by Events ; which are experienced to answer the Predictions . This is all that can be said for Astrology as an Art. So that the whole Credibility of this Planetary production of Mankind must depend upon Observation . But are they able to shew among all the Remains of the Chaldaick Observations for Four hundred and seventy thousand years ( as they pretended ) any Tradition of such a Production ? So far from that , that the Chaldeans believed the world and mankind to have been from everlasting , which opinion I have refuted before . Neither can the Aegyptian Wizards with their long Catalogue of Dynasties , and Observations for innumerable Years , supply the Atheists with one instance of such a Creation . Where are the fragments of Petosiris and Necepso , that may countenance this Assertion ? I believe if they had had any example of men born out of the Soil , they would rather have ascribed it to the fruitfull Mud of the Nile ( as they did the breeding of Frogs , and Mice , and Monsters ) than to the efficacy of Stars . But with the leave of these Fortune-tellers , did the Stars do this feat once only , which gave beginning to Humane Race ? or have they frequently done so , and may do it again ? If frequently , why is not this Rule deliver'd in Ptolemee and Albumazar ? If once only at the beginning , then how came it to be discover'd ? Who were there then in the world , to observe the Births of those First Men , and calculate their Nativities , as they sprawl'd out of Ditches ? Those Sons of Earth were very wise Children , if they themselves knew , that the Stars were their Fathers . Unless we are to imagine , that they understood the Planets and the Zodiack by instinct , and fell to drawing Schemes of their own Horoscopes , in the same Dust they sprung out of ? For my part I can have no great veneration for Chaldaick Antiquity ; when I see they could not discover in so many thousand years , that the Moon was an opake Body , and received her Light from the Sun. But suppose their Observations had been never so accurate , it could add no Authority to modern Astrology , which is borrowed from the Greeks . 'T is well known that Berosus , or his Scholars new modelled and adapted the Babylonian Doctrines to the Graecian Mythology . The supposed Influences of Aries and Taurus for example , have a manifest relation to the Graecian Stories of the Ram that carried Phrixus , and the Bull that carried Europa . Now which of these is the Copy , and which the Original ? Were the Fables taken from the Influences , or the Influences from the Fables ? the Poetical Fables more ancient than all Records of History ; or the Astrological Influences , that were not known to the Greeks till after Alexander the Great ? But without question those Fabulous Tales had been many a time told and sung to lull Children asleep , before ever Berosus set up his Intelligence Office at Cos. And the same may be said of all the other Constellations . First , Poetry had filled the Skies with Asterisms and Histories belonging to them ; and then Astrology devises the feigned Virtues and Influences of each , from some property of the Image , or Allusion to the Story . And the same trifling futility appears in their XII Signs of the Zodiack , and their mutual Relations and Aspects . Why no more Aspects than diametrically opposite , and such as make aequilateral figures ? Why are the Masculine and Feminine , the Fiery and Airy , and Watry and Earthly Signs all placed at such regular distances ? Were the Virtues of the Stars disposed in that order and rank , on purpose only to make a pretty Diagram upon Paper ? But the Atheistical Astrologer is doubly pressed with this absurdity . For if there was no Counsel at the making of the world , how came the Asterisms of the same nature and energies to be so harmoniously placed at regular intervals ? And how could all the Stars of one Asterism agree and conspire together to constitute an Universal ? Why does not every single Star shed a separate influence ; and have Aspects with other Stars of their own Constellation ? But what need there many words ? As if the late Discoveries of the Celestial Bodies had not plainly detected the imposture of Astrology ? The Planet Saturn is found to have a great Ring that encircles him , and five lesser Planets that move about him , as the Moon doth about the Earth : and Iupiter hath four Satellites , which by their Interposition between him and us make some hundreds of Eclipses every year . Now the whole Tribe of Astrologers , that never dream'd of these Planets , have always declared , that when Iupiter and Saturn come about again to any given Point , they exert ( consider'd singly by themselves ) the same Influence as before . But 't is now manifest , that when either of them return to the same point ; the Planets about them , that must make up an united Influence with them , have a different situation in respect of us and each other , from what they had the time before : and consequently the joint Influence must be perpetually varied , and never be reducible to any Rules and Observations . Or if the Influences be conveyed hither distinct , yet sometimes some of the Little Planets will eclipse the Great one at any given point ; and by that means intercept and obstruct the Influence . I cannot now insist on many other Arguments deducible from the late Improvements of Astronomy , and the truth of the Copernican System ; For if the Earth be not the Centre of the Planetary Motions , what must become then of the present Astrology , which is wholly adapted to that vulgar Hypothesis ? And yet nevertheless , when they lay under such wretched mistakes for many Myriads of Years , if we are willing to believe them ; they would all along , as now , appeal to Experience and Event for the confirmation of their Doctrines . That 's the invincible Demonstration of the Verity of the Science : And indeed as to their Predictions , I think our Astrologers may assume to themselves that infallible Oracle of Tiresias , O Laertiade , quicquid dico , aut erit , aut non . There 's but a true and a false in any telling of Fortune ; and a man that never hits on the right side , cannot be called a bad Guesser , but must miss out of design , and be notably skilfull at lighting on the wrong . And were there not formerly as great pretentions to it from the superstitious Observation of the Entrails of Cows , of the flying of Vulturs , and the pecking of Chickings ? Nay , the old Augurs and Soothsayers had better reason to profess the Art of Divining , than the modern Astrological Atheist : for they supposed there were some Daemons , that directed the Indications . So likewise the Chaldean and Aegyptian Astrologers were much more excusable than He. It was the Religion of their Countries to worship the Stars , as we know from unquestionable Authority . They believed them Intelligent Beings , and no other than very Gods ; and therefore had some Reason to suspect , that they might govern Humane Affairs . The Influence of the Stars was in their apprehensions no less than Divine Power . But an Atheist , that believes the Planets to be dark , solid and senseless Bodies , like the brute Earth he treads on ; and the Fixt Stars and the Sun to be inanimate Balls of Fire ; what Reasons can He advance for the Credit of such Influences ? He acknowledgeth nothing besides Matter and Motion ; so that all that he can conceive to be transmitted hither from the Stars , must needs be perform'd either by Mechanism or Accident ; either of which is wholly unaccountable , and the latter irreconcileable to any Art or System of Science . But if both were allowed the Atheist ; yet as to any production of Mankind , they will be again refuted in my following Discourse . I can preserve a due esteem for some great Men of the last Age , before the Mechanical Philosophy was revived , though they were too much addicted to this nugatory Art. When Occult Quality , and Sympathy and Antipathy were admitted for satisfactory Explications of things , even wise and vertuous Men might swallow down any Opinion that was countenanced by Antiquity . But at this time of day , when all the general powers and capacities of Matter are so clearly understood ; he must be very ridiculous himself , that doth not deride and explode the antiquated Folly. But we may see the miserable Shifts that some men are put to ; when that which was first founded upon , and afterward supported by Idolatry , is now become the tottering Sanctuary of Atheism . If the Stars be no Deities , Astrology is groundless : and if the Stars be Deities , why is the Astrologer an Atheist ? He may easily be no Christian ; and 't is difficult indeed to be both at once : because , as I have said before , Idolatry is at the bottom ; and by submitting Humane Actions and Inclinations to the Influence of the Stars , they destroy the very Essence of Moral Virtue and the Efficacy of Divine Grace : and therefore Astrology was justly condemn'd by the Ancient Fathers and Christian Emperours . An Astrologer , I say , may very easily be no Christian ; he may be an Idolater or a Pagan : but I could hardly think Astrology to be compatible with rank Atheism ; if I could suppose any great gifts of Nature to be in that person , who is either an Atheist or an Astrologer . But let him be what he will , he is not able to do much hurt by his Reasons and Example . For Religion it self , according to his Principles , is derived from the Stars . And he owns , 't is not any just Exceptions he hath taken against Christianity , but 't is his Destiny and Fate ; 't is Saturn in the Ninth House , and not Judgment and Deliberation , that made him an Atheist . A CONFUTATION OF ATHEISM FROM THE Structure and Origin of Humane Bodies . PART II. The Fourth SERMON preached Iune 6. 1692. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . IN the former part of this Enquiry I have examin'd and refuted two Atheistical Notions opposed to the great Doctrine of the Text , That we owe our Living and Being to the power of God : The one of the Aristotelian Atheists , who , to avoid the difficulties of the first production of Mankind , without the intervention of Almighty Wisdom and Power , will have the Race to have thus continued without beginning , by an eternal succession of infinite past Generations ; which Assertion hath been detected to be mere nonsense , and contradictory to it self : The other of the Astrological undertakers , that would raise Men like Vegetables out of some fat and slimy soil well digested by the kindly heat of the Sun , and impregnated with the influence of the Stars upon some remarkable and periodical conjunctions : Which opinion hath been vamp'd up of late by Cardan and Cesalpinus , and other News-mongers from the Skies ; a Pretence as groundless and silly , as the dreaming Oneirocriticks of Artemidorus and Astrampsychus , or the modern Chiromancy and Divinations of Gypsies . I proceed now to the two remaining Paradoxes of such Sects of Atheists , as laying aside Astrology and the unintelligible Influence of Heavenly Bodies , except that which proceeds from their Gravity and Heat , and Light , do either produce Mankind mechanically and necessarily from certain connexions of Natural Causes ; or more dully and supinely , though altogether as reasonably , resolve the whole Business into the unaccountable shuffles and tumults of Matter , which they call Chance and Accident . But at present I shall only take an account of the supposed Production of Humane Bodies by Mechanism and Necessity . The Mechanical or Corpuscular Philosophy , though peradventure the oldest , as well as the best in the world , had lain buried for many Ages in contempt and oblivion ; till it was happily restor'd and cultivated anew by some excellent Wits of the present Age. But it principally owes its re-establishment and lustre , to Mr. Boyle that Honourable Person of ever Blessed Memory , who hath not only shewn its usefulness in Physiology above the vulgar Doctrines of Real Qualities and Substantial Forms ; but likewise its great serviceableness to Religion it self . And I think it hath been competently prov'd in a former Discourse , how friendly it is to the Immateriality of Humane Souls , and consequently to the Existence of a Supreme Spiritual Being . And I may have occasion hereafter to shew further , that all the Powers of Mechanism are intirely dependent on the Deity , and do afford a solid Argument for the Reality of his Nature . So far am I from the apprehension of any great feats , that this Mechanical Atheist can do against Religion . For if we consider the Phaenomena of the Material World with a due and serious attention , we shall plainly perceive , that its present frame and constitution and the established Laws of Nature are constituted and preserved by Gravitation alone . That is the powerfull cement , which holds together this magnificent structure of the world ; Which stretcheth the North over the empty space , and hangeth the Earth upon Nothing ; if we may transfer the words of Iob from the first and real Cause to the secondary Agent . Without Gravity , the whole Universe , if we suppose an undetermin'd power of Motion infused into Matter , would have been a confused-Chaos , without beauty or order , and never stable and permanent in any condition . Now it may be prov'd in its due place , that this Gravity , the great Basis of all Mechanism , is not it self Mechanical ; but the immediate Fiat and Finger of God , and the Execution of the Divine Law ; and that Bodies have not the power of tending towards a Centre , either from other Bodies or from themselves : which at once , if it be proved , will undermine and ruine all the Towers and Batteries that the Atheists have raised against Heaven . For if no Compound Body in the visible world can subsist and continue without Gravity , and if Gravity do immediately flow from a Divine Power and Energy ; it will avail them nothing , though they should be able to explain all the particular Effects , even the Origination of Animals , by mechanical principles . But however at present I will forbear to urge this against the Atheist . For , though I should allow him , that this Catholick Principle of Gravitation is essential to Matter without introducing a God ; yet I will defie him to shew , how a Humane Body could be at first produced naturally , according to the present System of things , and the mechanical affections of Matter . And because this Atheist professeth to believe as much as we ; that the first production of Mankind was in a quite different manner from the present and ordinary method of Nature , and yet affirms nevertheless , that That was Natural too ; which seems at the first sight to be little less than a contradiction : It should lie upon him to make out , how matter by undirected Motion could at first necessarily fall , without ever Erring or Miscarrying , into such a curious formation of Humane Bodies ; a thing that by his own confession it was never able to do since , or at least hath not done for some thousands of years : he should declare to us what shape and contexture Matter then had , which it cannot have now : how it came to be altered by long course of time , so that living Men can no longer be produced out of putrefaction in the primary way ; and yet the species of Mankind , that now consists of and is nourished by Matter so altered , should continue to be the same as it was from the beginning . He should undertake to explain to us the first steps and the whole progress of such a formation ; at least by way of Hypothesis , how it naturally might have been , tho' he affirm not that it was actually so . Whether he hath a new Notion peculiar to himself about that Production , or takes up with some old one , that is ready at hand : whether that most witty Conceit of Anaximander , That the first Men and all Animals were bred in some warm moisture , inclosed in crustaceous skins , as if they were various kinds of Crab-fish and Lobsters ; and so continued till they arrived at perfect age ; when their shelly Prisons growing dry and breaking made way for their liberty : or the no less ingenious opinion of the great Empedocles ; That Mother Earth first brought forth vast numbers of Legs , and Arms , and Heads , and the other members of the Body , scatter'd and distinct , and all at their full growth ; which coming together and cementing ( as the pieces of Snakes and Lizards are said to do , if one cuts them asunder ) and so configuring themselves into Humane shape , made lusty proper Men of thirty years age in an instant : or rather the divine Doctrine of Epicurus and the Aegyptians ; That there first grew up a sort of Wombs , that had their Roots in the Earth , and attracted thence a kind of Milk for the nourishment of the inclosed Foetus ; which at the time of maturity broke through those Membranes , and shifted for themselves . I say , he ought to acquaint us which of these he is for , or bring a new explication of his own ; and not require Us to prove the Negative , That a Spontaneous production of Mankind , neither warranted by example , nor defended by reason , nevertheless may not possibly have been true . This is a very unreasonable demand , and we might justly put him off with such an answer as this ; That there are several things , which all men in their wits do disbelieve , and yet none but mad-men will go about to disprove . But to shew him how much we endeavour to satisfie and oblige him , I will venture once for his sake to incurr the censure of some persons for being elaborately trifling . For with respect to the most of Mankind , such wretched absurdities are more wisely contemn'd than confuted ; and to give them a serious answer , may only make them look more considerable . First then , I take it for granted by him , That there were the same Laws of Motion , and the like general Fabrick of the Earth , Sea and Atmosphere , at the beginning of Mankind , as there are at this day . For if any Laws at first were once settled and constituted ; like those of the Medes and Persians , they are never to be reversed . To violate and infringe them , is the same as what we call Miracle ; and doth not sound very Philosophically out of the mouth of an Atheist . He must allow therefore , that Bodies were endowed with the same affections and tendencies then as ever since , and that if an Ax-head be supposed to float upon water , which is specifically much lighter than it ; it had been supernatural at that time , as well as in the days of Elisha . And this is all that I desire him to acknowledge at present . So that he may admit of those Arguments as valid and conclusive against his Hypothesis , that are fairly drawn from the present powers of Matter , and the visible constitution of the World. Now that we may come to the point ; All Matter is either Fluid or Solid , in a large acceptation of the words , that they may comprehend even all the middle degrees between extreme Fixedness and Coherency , and the most rapid intestine motion of the Particles of Bodies . Now the most cavilling Atheist must allow , that a solid inanimate Body , while it remains in that state , where there is none , or a very small and inconsiderable change of Texture , is wholly incapable of a vital production . So that the first Humane Body , without Parents and without Creator , if such an one ever was , must have naturally been produced in and constituted by a Fluid . And because this Atheist goes mechanically to work ; the universal Laws of Fluids must have been rigidly observed during the whole process of the Formation . Now this is a Catholick Rule of Staticks ; That if any Body be bulk for bulk heavier than a Fluid , it will sink to the bottom of that Fluid ; and if lighter , it will float upon it ; having part of it self extant , and part immersed to such a determinate depth , as that so much of the Fluid as is equal in Bulk to the immersed part , be equal in Gravity to the whole . And consequently if several portions of one and the same Fluid have a different specifick gravity , the heavier will always ( in a free vessel ) be gradually the lower ; unless violently shaken and blended together by external concussion . But that cannot be in our present case . For I am unwilling to affront this Atheist so much , as to suppose him to believe , that the first organical Body might possibly be effected in some Fluid portion of Matter , while its Heterogeneous parts were jumbled and confounded together by a Storm , or Hurricane , or Earthquake . To be sure he will rather have the primitive Man to be produced by a long process in a kind of digesting Balneum , where all the heavier Lees may have time to subside , and a due Aequilibrium be maintain'd , not disturb'd by any such rude and violent shocks , that would ruffle and break all the little Stamina of the Embryon , if it were a making before . Now because all the parts of an undisturb'd Fluid are either of equal Gravity , or gradually placed and storied according to the differences of it ; any concretion that can be supposed to be naturally and mechanically made in such a Fluid , must have a like structure of its several parts ; that is , either be all over of a similar Gravity , or have the more ponderous parts nearer to its Basis. But there need no more concessions than this , to extinguish these supposed First-born of Nature in their very formation . For suppose a Humane Body to be a forming in such a Fluid in any imaginable posture , it will never be reconcileable to this Hydrostatical Law. There will be always something lighter beneath , and something heavier above ; because Bone , or what is then the Stuff and Rudiments of Bone , the heaviest in specie , will be ever in the midst . Now what can make the heavier particles of Bone ascend above the lighter ones of Flesh , or depress these below those , against the tendency of their own Nature ? This would be wholly as miraculous , as the swimming of Iron in Water at the command of Elisha , and as impossible to be , as that the Lead of an Edifice should naturally and spontaneously mount up to the Roof , while lighter materials employ themselves beneath it : or that a Statue , like that in Nebuchadnezzar's Vision , whose Head was of fine and most ponderous Gold , and his Feet of lighter materials , Iron and Clay , should mechanically erect it self upon them for its Basis. Secondly , Because this Atheist goes mechanically to work , he will not offer to affirm , That all the parts of the Embryon could according to his explication be formed at a time . This would be a supernatural thing , and an effectual refutation of his own Principles . For the Corpuscles of Matter having no consciousness of one anothers acting ( at least before or during the Formation ; as will be allowed by that very Atheist , that attributes Reason and Perception to them , when the Formation is finished ) they could not consent and make a compact together , to carry on the work in several places at once ; and one party of them be forming the Brain , while another is modelling the Heart , and a third delineating the Veins . No , there must be , according to Mechanism , a successive and gradual operation : Some few Particles must first be united together , and so by apposition and mutual connexion still more and more by degrees , till the whole System be completed : and a Fermentation must be excited in some assignable place , which may expand it self by its Elastical power ; and break through , where it meets with the weakest resistance ; and so by that so simple and mechanical action , may excavate all the various Ducts and Ventricles of the Body . This is the only general account , as mean as it appears to be , that this Machin of an Atheist can give of that fearfull and wonderfull Production . Now to confute these Pretences , First , There is that visible Harmony and Symmetry in a Humane Body , such a mutual communication of every vessel and member of it , as gives an internal evidence ; that it was not formed successively , and patch'd up by piece-meal . So uniform and orderly a system with innumerable Motions and Functions , all so placed and constituted , as never to interfere and clash one with another , and disturb the Oeconomy of the whole , must needs be ascribed to an Intelligent Artist ; and to such an Artist , as did not begin the matter unprepared and at a venture ; and , when he was put to a stand , paused and hesitated , which way he should proceed ; but he had first in his comprehensive Intellect a complete Idea and Model of the whole Organical Body , before he enter'd upon the Work. But Secondly , if they affirm , That mere Matter by its mechanical Affections , without any design or direction , could form the Body by steps and degrees ; what member then do they pitch upon for the foundation and cause of all the rest ? Let them shew us the beginning of this Circle ; and the first Wheel of this Perpetual Motion . Did the Blood first exist , antecedent to the formation of the Heart ? But that is to set the Effect before the Cause : because all the Blood that we know of , is made in and by the Heart , having the quite different form and qualities of Chyle , before it comes thither . Must the Heart then have been formed and constituted , before the Blood was in being ? But here again , the Substance of the Heart it self is most certainly made and nourished by the Blood , which is conveyed to it by the Coronary Arteries . And thus it is through the whole system of the Body ; every member doth mutually sustain and supply one another ; and all are coaetaneous , because none of them can subsist alone . But they will say , That a little Ferment first making a Cavity , which became the left Ventricle of the Heart , did thence further expand it self , and thereby delineate all the Arteries of the Body . Now if such a slight and sorry business as that , could produce an Organical Body ; one might reasonably expect , that now and then a dead lump of Dough might be leaven'd into an Animal : for there a like Ferment makes notable Tumours and Ventricles ; besides sundry long and small Chanels , which may pass tolerably well for Arteries and Veins . But I pray , in this supposed Mechanical Formation , when the Ferment was expanded to the extremities of the Arteries , if it still had any elastical force remaining , why did it not go on and break through the Receptacle , as other Ferment must be allowed to have done at the Mouth and the Nostrils ? There was as yet no membranous Skin formed , that might stop and repell it . Or if the force of it was spent , and did not wheel about and return ; what mechanical cause then shall we assign for the Veins ? for this Ferment is there supposed to have proceeded from the small capillary extremities of them to the Great Vein and the Heart ; otherwise it made Valves , which would have stopp'd its own passage . And why did that Ferment , that at first dispersed it self from the Great Artery into infinite little ramifications , take a quite contrary method in the making of the Veins , where innumerable little Rivulets have their confluence into the Great Vein , the common chanel of the Blood ? Are such opposite motions both equally mechanical , when in both cases the Matter was under the same modification ? And again , When the first Ferment is excited , and forms the left Ventricle of the Heart ; if the Fluid Matter be uniform and of a similar texture , and therefore on all sides equally resist the Expansion ; then the Cavity must continue One , dilated more and more , 'till the expansive force and the uniform resistance be reduced to an equality , and so nothing at all can be formed by this Ferment , but a single round Bubble . And moreover this Bubble ( if that could make a Heart ) by reason of its comparative Levity to the Fluid that incloses it , would necessarily ascend to the top ; and consequently we should never find the Heart in the midst of the Breast . But if the Fluid be supposed to consist of Heterogeneous Particles , then we cannot conceive how those dissimilar parts should have a like situation in two several Fluids , when the Ferment begins . So that upon this supposition there could be no Species of Animals , nor any Similitude between them : One would have its Lungs , where another hath its Liver , and all the other Members preposterously placed ; there could not be a like Configuration of Parts in any two Individuals . And again , What is that which determines the Growth of all living Creatures ? What principles of Mechanism are sufficient to explain it ? Why do not all Animals continually increase in bigness during the whole space of their Lives , as it is reported of the Crocodile ? What sets a bound to their stature and dimensions ? Or if we suppose a Bound and Ne plus ultra to be mechanically fixed : but then why so great a variety in the Bulk of the several Kinds ? why also such Constancy observed in that manifold Variety ? For as some of the largest Trees have Seeds no bigger or even less than some diminutive Plants , and yet every Seed is a perfect Plant with Trunk and Branches and Leaves inclosed in a Shell : So the first Embryon of an Ant is supposed by inquisitive Naturalists to be as big , as that of an Elephant , and to promise as fair at its primitive Formation for as spacious a Body : which nevertheless by an immutable Decree can never arrive to the millionth part of the others Bulk . And what modification of the first liquid Matter can vary so much , as to make one Embryon capable of so prodigiously vast augmentation , while another is confined to the minuteness of an Insect ? Is not this manifestly a Divine Sanction , that hath fixed and determin'd the Shape , the Stature , the Appetites , and the Duration of all Creatures in the World ? Hither must we have recourse in that great and mysterious Affair of an Organical Formation : And I profess that I cannot discern one step in the whole , that is agreeable to the natural Laws of Motion . If we consider the Heart , which is supposed to be the first principle of Motion and Life , and divide it by our Imagination into its constituent Parts , its Arteries and Veins and Nerves and Tendons and Membranes , and innumerable little Fibres , that these Secondary Parts do consist of ; we shall find nothing here Singular , but what is in any other Muscle of the Body . 'T is only the Site and Posture of these several Parts and the Configuration of the whole , that give it the Form and Functions of a Heart . Now why should the first single Fibres in the Formation of the Heart be peculiarly drawn in Spiral Lines ; when the Fibres of all other Muscles are made by a transverse rectilinear Motion ? What could determine the Fluid Matter into that odd and singular Figure , when as yet no other Member is supposed to be form'd , that might direct the Course of that Fluid Matter ? Let Mechanism here make an Experiment of its Power , and produce a spiral and turbinated motion of the whole moved Body without an external Director . When all the Organs are once framed by a supernatural and divine Principle , we do willingly admit of Mechanism in many Functions of the Body : but that the Organs themselves should be mechanically formed , we conceive it to be impossible and utterly inexplicable . And if any Atheist will give a clear and philosophical account of the things that are here touch'd upon ; he may then hear of many more and perhaps more difficult than these , which their unfitness for a popular Auditory , and the remaining parts of my Subject , that press forward to be treated of , oblige me now to omit . But as the Atheist , when he is put to it to explain , How any Motion of dead Matter can beget Thought and Perception , will endeavour to defend his baffled Impiety with the instance of Brutes , which he calls Thinking Machines : so will he now also appeal from the Arbitration of Reason in the Case of Animal Productions , to Example and Matter of Fact. He will declaim to us about the admirable Structure of the Bodies of Insects ; that they have all the Vital Parts , which the largest of Quadrupeds and even Man himself can boast of ; and yet they are the easie and obvious Products of unintelligent Nature , that spontaneously and mechanically form them out of putrefied Carcasses and the warm moisture of the Soil : and ( which is mightily to his purpose ) these Insects , so begotten without Parents , have nevertheless fit Organs of Generation and Difference of Sex , and can propagate their own kinds , as if themselves had been begotten so too : and that if Mother Earth in this her barrenness and decrepitness of Age can procreate such swarms of curious Engins , which not only themselves enjoy their portion of Life , but by a most wonderfull Instinct impart it to many more , and continue their Species : might she not in the flower of her Youth , while she was succulent and fertil , have produced Horses and Elephants and even Mankind it self , the largest and perfectest Animals , as easily as in this parched and steril condition she can make a Frog or an Insect ? Thus he thinks , he hath made out from Example and Analogy , that at the Beginning of things every Species of Animals might spring mechanically out of the Soil without an Intelligent Creator . And indeed there is no one thing in the World , which hath given so much Countenance and Shadow of Possibility to the Notion of Atheism , as this unfortunate mistake about the aequivocal generation of Insects : And as the oldest Remains of Atheistical Writings are full of this Comparison ; so it is the main refuge of those , that in this and the last Age have had the Folly and Impudence to appear in so wretched a Cause . Now to this last Subterfuge of the Mechanical Atheists we can occurr several ways . And at present we affirm , First , ex abundanti , That though we should allow them the spontaneous production of some minute Animals , yet a like primitive Origination of Mankind could not thence be concluded . Because they first tacitly suppose , that there is an universal decay of Moisture and Fertility in the Earth . And they cannot avoid the necessity of so doing : For if the Soil be as fruitfull now , as it was in the beginning ; why would it not produce Men , and the nobler kinds of Beasts in our days too , if ever it did so ? So that if that supposition be evinc'd to be erroneous and groundless , all the Arguments that they build upon it , will be subverted at once . Now what more easily refuted , than that old vulgar Assertion of an universal Drought and Exsiccation of the Earth ? As if the Sun could evaporate the least drop of its Moisture , so that it should never descend again , but be attracted and elevated quite out of the Atmosphere ? 'T is now a matter agreed and allowed by all competent Judges , that every Particle of Matter is endowed with a Principle of Gravity , whereby it would descend to the Centre , if it were not repelled upwards by heavier bodies . So that the smallest Corpuscle of Vapour , if we suppose it to be exhaled to the top of the Atmosphere , thence it must come down again , or at least must there remain incumbent upon others : for there 's either Nothing or nothing heavier above it to protrude it any higher , neither can it spontaneously mount any more against the tendency of its nature . And lest some ignorant Atheist should suspect , that peradventure there may be no such Top of the Atmosphere ; but that it may be continued on to the Sun or to indefinite Space : he must vouchsafe to be instructed , That the whole weight of any Column of the Atmosphere , and likewise the Specifick gravity of its Basis are certainly known by many Experiments ; and that by this computation ( even making allowance for its gradually larger Expansion , the higher we go , ) the very top of any Pillar of Air is not One hundred Miles distant from the Surface of the Earth . So that hence it is manifest , that the whole Terraqueous Globe with its Atmosphere cannot naturally have lost the least particle of Moisture , since the foundation of the World. But still they may insist , That although the whole Globe cannot be deprived of any of its Moisture , yet the habitable Earth may have been perpetually the drier , seeing it is assiduously drained and exhausted by the Seas . But to this we reply , That the very contrary is demonstrable ; That the longer the World shall continue , the moister the whole Aggregate of the Land will be . For ( to take no notice of the supply of its moisture by Rains and Snow and Dews and Condensation of Vapours , and perhaps by subterraneous passages ) the tops of Mountains and Hills will be continually washed down by the Rains , and the Chanels of Rivers corroded by the Streams ; and the Mud that is thereby conveyed into the Sea will raise its bottom the higher ; and consequently the Declivity of Rivers will be so much the less ; and therefore the Continents will be the less drain'd , and will gradually increase in Humidity from the first period of their Duration to the final Consummation of all things : if the successive production of Plants and Animals , which are all made up of and nourish'd by Water , and perhaps never wholly return to Water again , do not keep things at a poise ; or if the Divine Power do not interpose and change the settled course and order of Nature . But let us allow their supposition , That the Total of the dry Land may have been robbed of some of its Moisture which it had at its first Constitution : yet still there are some parts of the Earth sufficiently soak'd and water'd , to produce , Men and Animals now , if ever they did at all . For do not the Nile , and the Niger , and the Ganges , and the Menam , make yearly Inundations in our days , as they have formerly done ? And are not the Countries so overflown still situate between the Tropicks under the direct and most vigorous Rays of the Sun , the very place where these Mechanical Atheists lay the Scene of that great Transaction ? So that if Mankind had ever sprung naturally out of the Soil , the Experiment would succeed now every year in Aethiopia and Siam ; where are all the requisite qualifications that ever have been , for such a production . And again , if there hath been such a gradual diminution of the Generative Faculty of the Earth , that it hath dwindled from nobler Animals to puny Mice and Insects ; why was there not the like decay in the production of Vegetables ? We should have lost by this time the whole Species of Oaks and Cedars and the other tall and lofty Sons of the Forest , and have found nothing but dwarfish Shrubs and creeping Moss and despicable Mushroms . Or if they deny the present spontaneous production of larger Plants , and confine the Earth to as Pigmie Births in the Vegetable Kingdom , as they do in the other : yet surely in such a supposed universal decay of Nature , even Mankind it self that is now nourished ( though not produced ) by the Earth , must have degenerated in Stature and Strength in every Generation . And yet we have certain demonstration from the Aegyptian Mummies , and Roman Urns and Rings and Measures and Aedifices and many other Antiquities , that Humane Stature is not diminished at all for the last Two Thousand years . Now if the Decay has not been constant and gradual , there has been no Decay at all ; or at least no natural one , nor what may be accounted for by this Mechanical Atheist . I conclude therefore , That although we should allow the spontaneous production of Insects ; yet no Argument can be deduced from thence for a like Origination of Mankind . But , Secondly , we affirm , That no Insect or Animal did ever proceed aequivocally from Putrefaction , unless in miraculous Cases , as in Aegypt by the Divine Judgments ; but all are generated from Parents of their own kind , Male and Female ; a Discovery of that great Importance , that perhaps few Inventions of this Age can pretend to equal Usefulness and Merit ; and which alone is sufficient ( if the Vices of Men did not captivate their Reason ) to explode and exterminate rank Atheism out of the World. For if all Animals be propagated by Generation from Parents of their own Species , and there be no instance in Nature of even a Gnat or a Mite either now or in former Ages spontaneously produced : how came there to be such Animals in Being , and whence could they proceed ? There is no need of much study and deliberation about it : for either they have existed eternally by infinite Successions already gone and past , which is in its very Notion absurd and impossible ; or their Origin must be ascribed to a supernatural and Divine Power , that formed and created them . Now to prove our assertion about the Seminal production of all living Creatures ; that we may not repeat the Reasons which we have offer'd before against the first Mechanical Formation of Humane Bodies , which are equally valid against the spontaneous Origin of the minutest Insects ; we appeal to Observation and Experiment , which carry the strongest conviction with them , and make the most sensible and lasting impressions . For whereas it hath been the general Tradition and Belief , that Maggots and Flies breed in putrefied Carcasses , and particularly Bees come from Oxen , and Hornets from Horses , and Scorpions from Crabfish , &c. all is now found to be Fable and Mistake . That sagacious and learned Naturalist Francisco Redi made innumerable trials with the putrid Flesh of all sorts of Beasts and Fowls and Fishes and Serpents , with corrupted Cheese and Herbs and Fruits and even Insects themselves : and he constantly found , that all those Kinds of Putrefaction did only afford a Nest and Aliment for the Eggs and Young of those Insects that he admitted to come there ; but produced no Animal of themselves by a spontaneous Formation . For when he suffer'd those things to putrefie in Hermetically sealed Glasses , and Vessels close cover'd with Paper ; and not only so , lest the Exclusion of the Air might be supposed to hinder the Experiment ; but in Vessels cover'd with fine Lawn , so as to admit the Air and keep out the Insects : no living thing was ever produced there , though he exposed them to the action of the Sun , in the warm Climate of Florence , and in the kindest season of the year . Even flies crush'd and corrupted , when inclosed in such Vessels , did never procreate a new Fly : though there , if in any case , one would have expected that success . And when the Vessels were open , and the Insects had free access to the Aliment within them , he diligently observed , that no other Species were produced , but of such as he saw go in and feed and deposit their Eggs there : which they would readily do in all Putrefaction ; even in a mucilage of bruised Spiders , where Worms were soon hatch'd out of such Eggs , and quickly changed into Flies of the same kind with their Parents . And was not that a surprizing Transformation indeed , if according to the vulgar opinion those dead and corrupted Spiders spontaneously changed into Flies ? And thus far we are obliged to the diligence of Redi : from whence we may conclude , That no dead Flesh nor Herbs nor other putrefied Bodies , nor any thing that hath not then actually either a vegetable or animal Life can produce any Insect . And if we should allow , as he did , that every Animal and Plant doth naturally breed and nourish by its substance some peculiar Insect : yet the Atheist could make no advantage of this Concession as to a like Origination of Mankind . For surely 't is beyond even an Atheist's Credulity and Impudence , to affirm that the first Men might proceed out of the Galls and Tumors of Leaves of Trees , as some Maggots and Flies are supposed to do now ; or might grow upon Trees , as the story goes about Barnacles ; or perhaps might be the Lice of some vast prodigious Animals , whose Species is now extinct . But though we suppose him guilty of such an extravagant folly , he will only shift the difficulty , and not wholly remove it ; for we shall still expect an account of the spontaneous Formation of those mountainous kind of Animals and Men-bearing Trees . And as to the Worms that are bred in the Intestines and other inward parts of Living Creatures , their production is not material to our present enquiry , till some Atheist do affirm , that his own Ancestors had such an Original . I say , if we should allow this concession of Redi , it would do no service to our Adversaries : but even here also they are defeated by the happy curiosity of Malpighi and others , who observed and discovered , That each of those Tumours and Excrescences of Plants , out of which generally issues a Fly or a Worm , are at first made by such Insects , which wound the tender buds with a long hollow Trunk , and deposit an Egg in the hole with a sharp corroding liquor , which causeth a swelling in the leaf , and so closeth the orifice : and within this Tumor the Worm is hatcht and receives its aliment , till it hath eat its way through . Neither need we recurr to an aequivocal production of Vermin in the Phthiriasis and in Herod's Disease , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eaten of worms , or maggots . Those horrible distempers are always accompanied with putrefying ulcers ; and it hath been observed by the most accurate Lewenhoeck , that Lice and Flies , which have a most wonderfull instinct and acuteness of sense to find out convenient places for the hatching and nourishment of their young , do mightily endeavour to lay their Eggs upon Sores ; and that One will lay above a hundred Eggs , and may naturally increase to some hundreds of thousands in a quarter of a year : which gives a full and satisfactory account of the Phoenomena of those Diseases . And whereas it is said , Exod. 16. v. 20. That some of the Israelites left of the Manna until the morning , and it bred worms and stank ; which an Atheist may make an objection , as either against Us , or against the truth of the Scriptures : I understand it no otherwise , than that the Manna was fly-blown . It was then the Month of October , which in that Southern Climate , after the preceding Autumnal Rains , doth afford a favourable season and copious nutriment for infinite swarms of Insects . Neither do I ascribe it to a miraculous power , that some of the Manna should breed worms , but that all the rest should be preserved sound and untainted . And if any one shall rigidly urge from that passage the literal expression of breeding ; he must allow Moses to speak in the language of the Vulgar in common affairs of life . We do now generally believe the Copernican System ; yet I suppose upon ordinary occasions we shall still use the popular terms of Sun rise and Sun-set , and not introduce a new pedantick description of them from the motion of the Earth . And then as to the vulgar opinion , That Frogs are made in the Clouds and brought down by the Rains , it may be thus easily refuted : for at that very instant , when they are supposed to descend , you may find by dissection not only their Stomachs full of meat , but their Intestines full of excrement : so that they had lurked before in the day-time in holes and bushes and grass , and were then invited abroad by the freshness of a Shower . And by this time we may understand , what credit and authority those old Stories ought to have about monstrous productions in Aegypt after the inundation of the Nile , of Mice and Frogs and Serpents , half flesh and half mud ; nay of the Legs , and Arms , and other Limbs of Men , & quicquid Graecia mendax ; altogether as true , as what is seriously related by Helmont , That foul Linen , stopt in a vessel that hath Wheat in it , will in 21 days time turn the Wheat into Mice : which one may guess to have been the philosophy and information of some Housewife , who had not so carefully cover'd her Wheat , but that the Mice could come at it , and were there taken napping , just when they had made an end of their cheer . Corn is so innocent from this calumny of breeding of Mice ; that it doth not produce the very Weevils that live in it and consume it : the whole course of whose generation and periodical changes hath been curiously observed and described by the ingenious Lewenhoek . And moreover , that we may deprive the Atheist of all hopes and pretensions of Argument from this baffled opinion of aequivocal Insects , we will acquaint him from the most accurate observations of Swammerdam , That even the supposed change of Worms into Flies is no real transmutation ; but that most of those Members , which at last become visible to the Eye , are existent at the beginning , artificially complicated together , and cover'd with Membranes and Tunicles , which are afterwards stript off and laid aside : and all the rest of that process is no more surprizing , than the eruption of Horns in some Brutes , or of Teeth and Beard in Men at certain periods of age . And as we have establish'd our assertion of the seminal production of all kinds of Animals ; so likewise we affirm , That the meanest Plant cannot be rais'd without seed by any formative power residing in the Soil . To which assertion we are encourag'd , First , from the known Seeds of all Vegetables , one or two only excepted , that are left to future discovery : which Seeds by the help of Microscopes are all found to be real and perfect Plants , with Leaves and Trunk curiously folded up and enclosed in the Cortex : nay one single grain of Wheat or Barly or Rye , shall contain four or five distinct Plants under one common Tunicle : a very convincing argument of the Providence and Goodness of God ; that those Vegetables that were appointed to be the chief sustenance of Mankind , should have that multiplied foecundity above any others : and secondly , by that famous experiment of Malpighi , who a long time enclosed a quantity of Earth in a vessel , secured by a fine cloth from the small imperceptible seeds of Plants that are blown about with the winds ; and had this success of his Curiosity , to be the first happy discoverer of this noble and important Truth , That no species of Plants can be produc'd out of Earth without a praeexistent seed ; and consequently they were all created and raised at the beginning of things by the Almighty Gardener , God blessed for ever . And Lastly , as to those various and elegant Shells , that are dug up in Continents and embodied in Stones and Rocks at a vast distance from any Sea ; which this Atheist may possibly allege for an instance of a Plastick faculty of Nature ; 't is now generally agreed by the most diligent Inquirers about them , That they are no sportfull productions of the Soil , as was formerly believed , but that all did once belong to real and living Fishes ; since each of them exactly resembles some Shell of the Seas , both in its outward lineaments , and inward texture , and specifick gravity , and all other properties : which therefore are so far from being subservient to Atheists in their audacious attempts against God and Religion , that they rather afford an experimental confirmation of the Universal Deluge . And thus we have competently shewn , that every Species of Living Creatures , every small Insect , and even the Herbs of the Field give a casting vote against Atheism , and declare the necessity of a supernatural Formation . If the Earth in its first constitution had been left to it self , what horrid deformity and desolation had for ever overspread its face ? not one living Inhabitant would be found on all its spacious surface ; not so much as a Worm in the Bowels of it , nor one single Fish in the vast Bosom of the Sea ; not a Mantle of Grass or Moss , to cover and conceal the nakedness of Nature . An eternal Sterility must have possessed the World , where all things had been fixed and fasten'd everlastingly with the Adamantin chains of Specifick Gravity ; if the Almighty had not spoken and said , Let the Earth bring forth Grass , the Herb yielding Seed , and the Fruit tree yielding Fruit after its kind ; and it was so . 'T was God , that then created the first seminal forms of all Animals and Vegetables , that commanded the Waters to bring forth abundantly , and the Earth to produce Living Creatures after their kind ; that made Man in his own Image after his own likeness : that by the efficacy of his first Blessing made him be fruitfull and multiply and replenish the Earth ; by whose alone power and conservation we all live and move and have our Being . May the same most Glorious God of his infinite mercy grant , that as we have sought the Lord , and felt after him , and found him in these works of his Creation : so now that we have known God , we may glorify him as God both now , and for evermore . Amen . A CONFUTATION OF ATHEISM FROM THE Structure and Origin of Humane Bodies . The Third and Last PART The Fifth SERMON preached Septemb. 5. 1692. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . IN my former Discourses I have endeavour'd to prove , that Humane Race was neither ( 1 ) from Everlasting without beginning ; nor ( 2 ) owes its beginning to the Influence of Heavenly Bodies ; nor ( 3 ) to what they call Nature , that is , the necessary and mechanical motions of dead senseless Matter . I proceed now to examin the fourth and last Plea of the Enemies to Religion and their own Souls , That Mankind came accidentally into the World , and hath its Life and Motion and Being by mere Chance and Fortune . We need not much wonder , that this last Opinion should obtain almost universally among the Atheists of these times . For whereas the Other require some small stock of Philosophy to understand or maintain them : This Account is so easie and compendious , that it needs none at all ; and consequently is the more proper and agreeable to the great Industry and Capacity of the most numerous Party of them . For what more easie to say , than that all the Bodies of the first Animals and Plants were shuffled into their several Forms and Structures fortuitously , that is , these Atheists know not how , nor will trouble themselves to endeavour to know ? For that is the meaning of Chance ; and yet this is all , that they say , or can say to the great Matter in question . And indeed this little is enough in all reason ; and could they impose on the rest of Mankind , as easily as delude themselves , with a notion , That Chance can effect a thing ; it would be the most expedite and effectual means to make their Cause victorious over Vertue and Religion . For if you once allow them such an acceptation of Chance , you have precluded your self ( they think ) from any more reasoning and objecting against them . The Mechanical Atheist , though you grant him his Laws of Mechanism , is nevertheless inextricably puzzled and baffled with the first Formation of Animals : for he must undertake to determine all the various Motions and Figures and Positions and Combinations of his Atoms ; and to demonstrate , that such a quantity of Motion impressed upon Particles so shaped and situated , will necessarily range and dispose them into the Form and Frame of an Organical Body : an attempt as difficult and unpromising of success , as if he himself should make the Essay to produce some new Kinds of Animals out of such senseless Materials , or to rebuild the moving and living Fabrick out of its dust in the grave . But the Atheist , that we are now to deal with , if you do but concede to him , that Fortune may be an Agent ; presumes himself safe and invulnerable , secure above the reach of any further disputes . For if you proceed to ask questions , and bid him assign the proper Causes and determinate Manner of that fortuitous Formation , you thereby deny him what you granted before , and take away the very Hypothesis and the Nature of Chance ; which supposeth that no certain Cause or Manner of it can possibly be assigned . And as the stupidity of some Libertines , that demand a sight of a Spirit or Humane Soul to convince them of its existence , hath been frequently and deservedly exposed ; because whatsoever may be the object of our Sight , must not be a Soul or Spirit , but an opake Body : so this Atheist would tax us of the like Nonsense and Contradiction ; if after he hath named to us Fortune or Chance , we should expect from him any particular and distinct account of the Origin of Mankind . Because it is the very essence and notion of his Chance , to be wholly unaccountable : and if an account could be given of it ; it would then no longer be Chance but Mechanism , or a necessary production of certain Effects from certain Causes according to the Universal Laws of Motion . Thus we are to know , that if once we admit of Fortune in the Formation of Mankind ; there is no further enquiry to be made , no more Difficulties to be solved , and no Account to be demanded . And who then can admire , if the inviting easiness and compendiousness of this Assertion should so dazle the Eyes of our Atheist , that he overlooks those gross Absurdities , that are so conspicuous in it ? ( 1 ) For first , if this Atheist would have his Chance or Fortune to be a real and substantial Agent ; as the Vulgar seem to have commonly apprehended , some making it a Divinity , others they do not conceive what : he is doubly more stupid and more supinely ignorant than those Vulgar ; in that he assumes such a notion of Fortune , as besides its being erroneous , is inconsistent with his Atheism . For since according to the Atheists , the whole Universe is Corpus & mane , Body and nothing else : this Chance , if it do really and physically effect any thing , must it self be Body also . And what a numerous train of Absurdities do attend such an assertion ? too visible and obvious to deserve to be here insisted on . For indeed it is no less than flat contradiction to it self . For if this Chance be supposed to be a Body ; it must then be a part of the common Mass of Matter : and consequently be subject to the universal and necessary Laws of Motion : and therefore it cannot be Chance , but true Mechanism and Nature . ( 2 ) But secondly , if he forbear to call Chance a real Agent , and is content to have it only a Result or Event ; since all Matter or some portion of it may be naturally exempt from these supposed Mechanical Laws , and be endowed with a power of spontaneous or fortuitous Motion ; which power , when it is exerted , must produce an Effect properly Casual , and therefore might constitute the first Animate Bodies accidentally , against the supposed natural tendency of the Particles of those Bodies : even this second Assertion is contrary to common Sense , as well as common Observation . For how can he conceive , that any parcel of dead Matter can spontaneonsly divert and decline it self from the line of its motion without a new impulse from external Bodies ? If it can intrinsically stir it self , and either commence its Motion or alter its course ; it must have a principle of self-activity , which is Life and Sense . But Sense I have proved formerly to be incompatible with mere Bodies , even those of the most compound and elaborate textures ; much more with single Atoms or solid Particles of Matter , that having no intestine motion of Parts are destitute of the first foundation and capacity of Life . And moreover , though these Particles should be supposed to have this internal principle of Sense , it would still be repugnant to the notion of Chance : because their Motions would not then be Casual , but Voluntary ; not by Chance , but Choice and Design . And Again , we appeal to Observation , whether any Bodies have such a power of Fortuitous Motion : we should surely have experiment of it in the effects of Nature and Art : No Body would retain the same constant and uniform Weight according to its Bulk and Substance ; but would vary perpetually , as that spontaneous power of Motion should determin its present tendency . All the various Machins and Utensils would now and then play odd Pranks and Capricio's quite contrary to their proper Structures and Designs of the Artificers . Whereas on the contrary all Bodies are observed to have always a certain and determinate Motion according to the degrees of their External Impulse , and their inward Principle of Gravitation , and the Resistance of the Bodies they occurr with : which therefore is without Error exactly foreseen and computed by sagacious Artists . And if ever Dead Matter should deviate from this Motion ; it could not proceed from it self , but a supernatural Agent ; and ought not to be called a Chance , but a Miracle . For Chance is but a mere name , and really Nothing in it self : a Conception of our own Minds , and only a Compendious way of speaking , whereby we would express , That such Effects , as are commonly attributed to Chance , were verily produced by their true and proper Causes , but without their designing to produce them . And in any Event called Casual , if you take away the real and physical Causes , there remains nothing , but a simple Negation of the Agents intending such an Event : which Negation being no real Entity , but a Conception only of Man's Intellect wholly extrinsecal to the Action , can have no title to a share in the production . As in that famous Example ( which Plutarch says , is the only one , where Fortune is related to have done a thing artificially ) when a Painter having finish'd the Picture of a Horse , excepting the loose Froth about his Mouth and his Bridle ; and after many unsuccessfull essays despairing to do that to his satisfaction , in a great rage threw his Spunge at it , all besmear'd , as it was , with the Colours ; which fortunately hitting upon the right place , by one bold stroke of Chance most exactly supplied the want of Skill in the Artist : even here it is manifest , that considering the Quantity and Determination of the Motion , that was impressed by the Painter's hand upon the Spunge , com ▪ pounded with the specifick Gravity of the Spunge , and resistance of the Air ; the Spunge did mechanically and unavoidably move in that particular line of Motion , and so necessarily hit upon that part of the Picture ; and all the paint , that it left there , was as certainly placed by true natural Causes , as any one stroke of the Pencil in the whole Piece . So that this strange effect of the Spunge was fortuitous only with respect to the Painter , because he did not design nor forsee such an effect ; but in it self and as to its real Causes it was necessary and natural . In a word , the true notion of Fortune ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denoteth no more , than the Ignorance of such an event in some Knowing Agent concerned about it . So that it owes its very Being to Humane Understanding , and without relation to that is really Nothing . How absurd then and ridiculous is the Atheist , that would make this Fortune the cause of the Formation of Mankind ; whereas manifestly there could be no such Thing or Notion in the World as Fortune , till Humane Nature was actually formed ? It was Man that first made Fortune , and not Fortune that produced Man. For since Fortune in its proper acceptation supposeth the Ignorance of something , in a subject capable of Knowledge ; if you take away Mankind , such a Notion hath no Existence , neither with relation to Inanimate Bodies that can be conscious of nothing , nor to an Omniscient God , that can be ignorant of nothing . And so likewise the adequate Meaning of Chance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ( as it is distinguished from Fortune ; in that the latter is understood to befall only Rational Agents , but Chance to be among Inanimate Bodies ) is a bare Negation , that signifies no more than this , That any Effect among such Bodies ascribed to Chance , is really produced by Physical Agents , according to the established Laws of Motion , but without their Consciousness of concurring to the Production , and without their Intention of such an Effect . So that Chance in its true sense is all one with Nature ; and both words are used promiscuously by some ancient Writers to express the same thing . And we must be wary , lest we ascribe any real Subsistence or Personality to this Nature or Chance : for it is merely a notional and imaginary thing ; an abstract Universal , which is properly Nothing ; a Conception of our own making , occasion'd by our reflecting upon the settled Course of things ; denoting only thus much , That all those Bodies move and act according to their essential properties and qualities without any consciousness or intention of so doing . So that in this genuine acceptation of Chance , here is nothing supposed , that can supersede the known Laws of Natural Motion : and thus to attribute the Formation of Mankind to Chance , is all one with the former Atheistical Assertion , that ascribes it to Nature or Mechanism : and consequently it hath received a prolix and sufficient Refutation in my preceding Discourse . ( 3 ) But thirdly , 't is likely that our Atheist may willingly renounce the Doctrine of Chance as a thing differing from Nature , and may allow it to be the same thing , and that too no real and substantial Agent , but only an abstract intellectual Notion : but still he hath another Expedient in reserve , which is a middle and safe way between the former rigorous Mechanism and the extravagancies of Fortuitous Motion : viz. That at the Beginning all things ( 't is true ) proceded necessarily and fatally according to the Mechanical powers and affections of Matter : but nevertheless the several Kinds of Animals were not formed at the first trial and effort without one error or miscarriage ; ( as strict Mechanism would suppose ; ) but there was an immense Variety of Ferments and Tumors and Excrescences of the Soil , pregnant and big with Foetus's of all imaginable shapes and structures of Body : Millions of which were utterly uncapable of Life and Motion , being the Molae , as it were , and the Abortions of Mother Earth : and many of those that had Life and Powers to preserve their own Individuals , yet wanted the due means of Propagation , and therefore could not transmit their Species to the following Ages : and that those few only , that we now find in Being , did happen ( for he cannot express it but by the Characters of a Chance ) to have all the parts necessary not only for their own Lives , but for the Continuation of their Kinds . This is the favourite Opinion , among the Atheists , and the most plausible of all ; by which they think they may elude that most formidable Argument for the Being of God , from the admirable contrivance of Organical Bodies and the exquisite fitness of their several Parts for those Ends and Uses they are put to , and seem to have been designed for . For , say they , since those innumerable Instances of Blunder and Deformity were quickly removed out of Knowledge and Being ; it is plain that no Animals ought now to be found , but such as have due Organs necessary for their own nourishment and increase of their Kinds : so that this Boasted Usefulness of Parts , which makes Men attribute their Origination to an intelligent and wise Agent , is really no argument at all : because it follows also from the Atheists Assertion . For since some Animals are actually preserved in Being till now , they must needs all of them have those parts that are of Use and Necessity : but That at first was only a Lucky Hit without Skill or Design , and ever since is a necessary condition of their Continuation . And so for instance , when they are urged with the admirable Frame and Structure of the Eye ; which consists of so great a Variety of Parts , all excellently adapted to the Uses of Vision ; that ( to omit Mathematical Considerations with relation to Opticks ) hath its many Coats and Humours transparent and colourless , lest it should tinge and sophisticate the Light that it lets in , by a natural Jaundice ; that hath its Pupil so constituted , as to admit of Contraction and Dilatation according to the differing degrees of Light , and the Exigencies of seeing ; that hath Eye lids so commodiously placed , to cleanse the Ball from Dust , to shed necessary moisture upon it through numerous Glandules , and to be drawn over it like a Curtain for the convenience of sleep ; that hath a thousand more Beauties in its figure and texture never studied nor admired enough : they will briskly reply , that they willingly concede all that can be said in the commendation of so noble a member ; yet notwithstanding they cannot admit for good reasoning , He that formed the Eye , shall not he see ? For it was blind Nature alone or Matter mechanically moved without consciousness or direction , that made this curious Organ of Vision . For the short of the matter is this : This elegant structure of the Eye is no more than is necessary to Seeing ; and this noble faculty of Seeing is no more than is necessary to Life ; and consequently is included in the very suppositions of any Animals living and continuing till now ; though those be but the very few that at the beginning had the good fortune to have Eyes , among many millions of Monsters that were destitute of them , sine vultu caeca reperta , and therefore did fatally perish soon after their Birth . And thus when we insist on other like arguments of Divine Wisdom in the frame of Animate Bodies ; as the artificial Position of many Myriads of Valves , all so situate as to give a free passage to the Blood and other Humors in their due Chanels and Courses , but not permit them to regurgitate and disturb the great Circulation and Oeconomy of Life ; as the Spiral , and not Annulary , Fibres of the Intestines for the better Exercise of their Functions ; as the provident furnishing of Temporary parts for the Foetus during the time of gestation , which are afterwards laid aside ; as the strange sagacity of little Insects in choosing fit Places for the Exclusion of their Eggs , and for the provision of proper food , when the young ones are hatcht and need it ; as the ardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural Affection in those Animals , whose off-spring cannot at first procure their own sustenance , but must infallibly perish , if not fed by the Parents ; as the untaught Instincts and Impresses upon every species , directing them without imitation or deliberation to the ready knowledge of proper food , to one and the best way of their preservation and defence , and to the never-failing propagation of their own kind : what-ever Considerations of this nature you propose to this Atheist , as indeed such Instances are innumerable , all evidently setting forth the Almighty's Wisdom and Goodness to such as are able to judge , and will judge impartially ; he hath this one subterfuge from them all , That these things are mistaken for tokens of Skill and Contrivance , though they be but necessary Consequences of the present Existence of those Creatures . For he that supposeth any Animals to subsist , doth by that very supposition allow them every Member and Faculty that are necessary to subsistence ; such as are those we have just now enumerated . And therefore , unless we can prove à priori and independent of this Usefulness , now that Things are once supposed to have existed and propagated ; That among almost infinite Trials and Essays at the beginning of things , among millions of monstrous Shapes and imperfect Formations , a few such Animals , as now exist , could not possibly be produced ; these After-Considerations are of very little moment : because if such Animals could in that way possibly be formed , as might live and move and propagate their Beings ; all this admired and applauded Usefulness of their several Fabricks is but a necessary condition and consequence of their Existence and Propagation . This is the last pretence and sophistry of the Atheists against the Proposition in my Text , That we received our Life and Being from a Divine Wisdom and Power . And as they cannot justly accuse me of any ways concealing or balking their grand Objection : so I believe these following Considerations will give them no reason to boast , That it cannot receive a just and satisfactory Answer . ( 1 ) First therefore , we affirm that we can prove and have done it already by arguments à priori ( which is the challenge of the Atheists ) that these Animals , that now exist , could not possibly have been formed at first by millions of trials . For since they allow by their very Hypothesis ( and without standing to that Courtesie we have proved it before ) that there can be no casual or spontaneous Motion of the Particles of Matter : it will follow that every single Monster among so many supposed Myriads must have been mechanically and necessarily formed according to the known Laws of Motion , and the temperament and quality of the Matter that it was made of . Which is sufficient to evince , that no such Monsters were or could have been formed . For to denominate them even Monsters ; they must have had some rude kind of Organical Bodies ; some Stamina of Life , though never so clumsy ; some System of Parts compounded of Solids and Liquids , that executed , though but bunglingly , their peculiar Motions and Functions . But we have lately shewn it impossible for Nature unassisted to constitute such Bodies , whose structure is against the Law of Specifick Gravity . So that she could not make the least endeavour towards the producing of a Monster ; or of any thing that hath more Vital and Organical Parts , than we find in a Rock of Marble or a Fountain of Water . And again , though we should not contend with them about their Monsters and Abortions ; yet since they suppose even the perfect Animals , that are still in being , to have been formed mechanically among the rest ; and only add some millions of Monsters to the reckoning ; they are liable to all the Difficulties in the former Explication , and are expresly refuted through the whole preceding Sermon : where it is abundantly shown , that a Spontaneous Production is against the Catholick Laws of Motion , and against Matter of Fact ; a thing without Example , not only in Man and the nobler Animals , but in the Smallest of Insects and the Vilest of Weeds : though the Fertility of the Earth cannot be said to have been impaired since the beginning of the World. ( 2 ) Secondly , we may observe that this Evasion of the Atheist is fitted only to elude such Arguments of Divine Wisdom , as are taken from things Necessary to the conservation of the Animal , as the Faculties of Sight and Motion and Nutrition , and the like ; because such Usefulness is indeed included in a general Supposition of the Existence of that Animal : but it miserably fails him against other Reasons from such Members and Powers of the Body , as are not necessary absolutely to Living and Propagating , but only much conduce to our better Subsistence and happier Condition . So the most obvious Contemplation of the frame of our Bodies ; as that we all have double Sensories , two Eyes , two Ears , two Nostrils , is an effectual Confutation of this Atheistical Sophism . For a double Organ of these Senses is not at all comprehended in the Notion of bare Existence : one of them being sufficient to have preserved Life , and kept up the Species ; as common Experience is a witness . Nay even the very Nails of our Fingers are an infallible Token of Design and Contrivance : for they are useful and convenient to give strength and firmness to those Parts in the various Functions they are put to ; and to defend the numerous Nerves and Tendons that are under them , which have a most exquisite sense of Pain , and without that native Armour would continually be exposed to it : and yet who will say , that Nails are absolutely necessary to Humane Life , and are concluded in the Supposition of Simple Existence ? It is manifest therefore , that there was a Contrivance and Foresight of the Usefulness of Nails antecedent to their Formation . For the old stale pretence of the Atheists , That things were first made fortuitously , and afterwards their Usefulness was observ'd or discover'd , can have no place here ; unless Nails were either absolutely requisite to the Existence of Mankind , or were found only in some Individuals or some Nations of men ; and so might be ascribed to necessity upon one account , or to Fortune upon the other . But from the Atheist's supposition , That among the infinite Diversity of the first terrestrial Productions , there were Animals of all imaginable shapes and structures of Body , all of which survived and multiplied , that by reason of their Make and Fabrick could possibly do so ; it necessarily follows , that we should now have some Nations without Nails upon their Fingers ; others with one Eye only , as the Poets describe the Cyclopes in Sicily , and the Arimasp● in Scythia ; others with one Ear , or one Nostril , or indeed without any Organ of Smelling , because that Sense is not necessary to Man's subsistence ; others destitute of the use of Language , since Mutes also may live : one People would have the Feet of Goats , as the feigned Satyrs and Panisci ; another would resemble the Head of Iupiter Ammon , or the horned Statues of Bacchus : the Sciapodes , and Enotocoetae and other monstrous Nations would no longer be Fables , but real instances in Nature : and , in a word , all the ridiculous and extravagant shapes that can be imagin'd , all the fancies and whimsies of Poets and Painters and Aegyptian Idolaters , if so be they are consistent with Life and Propagation , would be now actually in Being , if our Atheist's Notion were true : which therefore may deservedly pass for a mere Dream and an Error : till they please to make new Discoveries in Terra Incognita , and bring along with them some Savages of all these fabulous and monstrous Configurations . ( 3 ) But thirdly , that we may proceed yet further with the Atheist , and convince him , that not only his Principle is absurd , but his Consequences also as absurdly deduced from it : we will allow him an uncertain extravagant Chance against the natural Laws of Motion : though not forgetting that that notion hath been refuted before , and therefore this Concession is wholly ex abundanti . I say then , that though there were really such a thing as this Chance or Fortune ; yet nevertheless it would be extremely absurd to ascribe the Formation of Humane Bodies to a Cast of this Chance . For let us consider the very Bodies themselves . Here are confessedly all the marks and characters of Design in their structure , that can be required , though one suppose a Divine Author had made them : here is nothing in the Work it self , unworthy of so great a Master : here are no internal arguments from the Subject against the truth of that Supposition . Have we then any capacity to judge and distinguish , what is the effect of Chance , and what is made by Art and Wisdom ? When a Medal is dug out of the ground , with some Roman Emperor's Image upon it , and an Inscription that agrees to his Titles and History , and an Impress upon the Reverse relating to some memorable occurrence in his Life ; can we be sure , that this Medal was really coined by an Artificer , or is but a Product of the Soil from whence it was taken , that might casually or naturally receive that texture and figure : as many kinds of Fossils are very odly and elegantly shaped according to the modification of their constituent Salts , or the cavities they were formed in ? Is it a matter of doubt and controversie , whether the Pillar of Trajan or Antoninus , the Ruins of Persepolis , or the late Temple of Minerva were the Designs and Works of Architecture ; or perhaps might originally exist so , or be raised up in an Earthquake by subterraneous Vapour ? Do not we all think our selves infallibly certain , that this or that very commodious House must needs have been built by Humane Art ; though perhaps a natural Cave in a Rock may have something not much unlike to Parlors or Chambers ? And yet he must be a mere Idiot , that cannot discern more Strokes and Characters of Workmanship in the Structure of an Animal ( in an Humane Body especially ) than in the most elegant Medal or Aedifice in the World. They will believe the first Parents of Mankind to have been fortuitously formed without Wisdom or Art : and that for this sorry reason , Because it is not simply impossible , but that they may have been formed so . And who can demonstrate ( if Chance be once admitted of ) but that possibly all the Inscriptions and other remains of Antiquity may be mere Lusus Naturae , and not Works of Humane Artifice ? If this be good reasoning , let us no longer make any pretences to Judgment or a faculty of discerning between things Probable and Improbable : for , except flat contradictions , we may upon equal reasons believe all things or nothing at all . And do the Atheists thus argue in common matters of Life ? Would they have Mankind lie idle , and lay aside all care of Provisions by Agriculture or Commerce ; because possibly the Dissolution of the World may happen the next moment ? Had Dinocrates really carved Mount Athos , into a Statute of Alexander the Great , and had the memory of the fact been obliterated by some accident ; who could afterwards have proved it impossible , but that it might casually have been formed so ? For every Mountain must have some determinate figure , and why then not a Humane one , as possibly as another ? And yet I suppose none could have seriously believ'd so , upon this bare account of Possibility . 'T is an opinion , that generally obtains among Philosophers , That there is but one Common Matter , which is diversified by Accidents , and the same numerical quantity of it by variations of Texture may constitute successively all kinds of Bodies in the World ▪ So that 't is not absolutely impossible ; but that , if you take any other Matter of equal weight and substance with the Body of a Man , you may blend it so long , till it be shuffled into Humane shape and an Organical structure . But who is he so abandon'd to sottish credulity , as to think , upon that Principle , That a clod of Earth in a Sack may ever by eternal shaking receive the Fabrick of Man's Body ? And yet this is very near a ▪ kin , nay it is exactly parallel to the reasoning of Atheists about fortuitous Production . If mere Possibility be a good foundation for Belief ; even Lucian's True History may be true upon that account , and Palaephatus's Tales may be credible in spite of the Title . It hath been excellently well urged in this case both by Ancients and Moderns , that to attribute such admirable Structures to blind Fortune or Chance , is no less absurd than to suppose , That if innumerable figures of the XXIV Letters be cast abroad at random , they might constitute in due order the whole Aeneis of Virgil or the Annales of Ennius . Now the Atheists may pretend to elude this Comparison ; as if the Case was not fairly stated . For herein we first make an Idea of a particular Poem ; and then demand , if Chance can possibly describe That : and so we conceive Man's Body thus actually formed , and then affirm that it exceeds the power of Chance to constitute a Being like That : which , they may say , is to expect Imitation from Chance , and not simple Production . But at the first Beginning of things there was no Copy to be followed , nor any prae-existent Form of Humane Bodies to be imitated . So that to put the case fairly , we should strip our minds and fancies from any particular Notion and Idea of a Living Body or a Poem : and then we shall understand , that what Shape and Structure soever should be at first casually formed , so that it could live and propagate , might be Man : and whatsoever should result from the strowing of those loose Letters , that made any Sense and Measures , might be the Poem we seek for . To which we reply , That if we should allow them , that there was no prae-existent Idea of Humane Nature , till it was actually formed , ( for the Idea of Man in the Divine Intellect must not now be consider'd ) yet because they declare , that great Multitudes of each Species of Animals did fortuitously emerge out of the Soil in distant Countries and Climates ; what could that be less than Imitation in blind Chance , to make many Individuals of one Species so exactly alike ? Nay though they should now , to cross us and evade the force of the Argument , desert their ancient Doctrine , and derive all sorts of Animals from single Originals of each kind , which should be the common Parents of all the Race : yet surely even in this account they must necessarily allow Two at least , Male and Female , in every Species : which Chance could neither make so very nearly alike , without Copying and Imitation ; nor so usefully differing , without Contrivance and Wisdom . So that let them take whether they will : If they deduce all Animals from single pairs of a sort ; even to make the Second of a Pair , is to write after a Copy ; it is , in the former comparison , by the casting of loose Letters to compose the prae-existent particular Poem of Ennius : But if they make numerous Sons and Daughters of Earth among every Species of Creatures , as all their Authors have supposed ; this is not only , as was said before , to believe a Monky may once scribble the Leviathan of Hobbes , but may do the same frequently by an Habitual kind of Chance . Let us consider , how next to Impossible it is that Chance ( if there were such a thing ) should in such an immense Variety of Parts in an Animal twice hit upon the same Structure , so as to make a Male and Female . Let us resume the former instance of the XXIV Letters thrown at random upon the ground . 'T is a Mathematical Demonstration , That these XXIV do admit of so many Changes in their order , may make such a long roll of differently ranged Alphabets , not two of which are alike ; that they could not all be exhausted , though a Million millions of writers should each write above a thousand Alphabets a day for the space of a Million millions of years . What strength of Imagination can extend it self to embrace and comprehend such a prodigious Diversity ? And it is as infallibly certain , that suppose any particular order of the Alphabet be assigned , and the XXIV Letters be cast at a venture , so as to fall in a Line ; it is so many Million of millions odds to one against any single throw , that the assigned Order will not be cast . Let us now suppose , there be only a thousand constituent Members in the Body of a Man , ( that we may take few enough ) it is plain that the different Position and Situation of these thousand Parts , would make so many differing Compounds and distinct Species of Animals . And if only XXIV parts , as before , may be so multifariously placed and ordered , as to make many Millions of Millions of differing Rows : in the supposition of a thousand parts , how immense must that capacity of variation be ? even beyond all thought and denomination , to be expressed only in mute figures , whose multiplied Powers are beyond the narrowness of Language , and drown the Imagination in astonishment and confusion . Especially if we observe , that the Variety of the Alphabet consider'd above , was in mere Longitude only : but the Thousand parts of our Bodies may be Diversified by Situation in all the Dimensions of Solid Bodies : which multiplies all over and over again , and overwhelms the fancy in a new Abyss of unfathomable Number . Now it is demonstratively certain , that it is all this odds to one , against any particular trial , That no one man could by casual production be framed like another ; ( as the Atheists suppose thousands to be in several regions of the Earth ; ) and I think 't is rather more odds than less , that no one Female could be added to a Male ; in as much as that most necessary Difference of Sex is a higher token of Divine Wisdom and Skill , above all the power of Fortuitous Hits , than the very Similitude of both Sexes in the other parts of the Body . And again we must consider , that the vast imparity of this Odds against the accidental likeness of two Casual Formations is never lessen'd and diminish'd by Trying and Casting . 'T is above a Hundred to one against any particular throw , That you do not cast any given Set of Faces with four Cubical Dice : because there are so many several Combinations of the six Faces of four Dice . Now after you have cast all the Hundred trials but one : 't is still as much odds at the last remaining time , as it was at the first . For blind insensible Chance cannot grow cunning by many experiments ; neither have the preceding Casts any influence upon those that come after . So that if this Chance of the Atheists should have essayed in vain to make a Species for a Million millions of Ages , 't is still as many Millions odds against that Formation , as it was at the first moment in the beginning of Things . How incredible is it therefore ; that it should hit upon two Productions alike , within so short duration of the world , according to the Doctrine of our Atheists ? how much more , that it should do so within the compass of a hundred years , and of a small tract of Ground ; so that this Male and Female might come together ? If any Atheist can be induced to stake his Soul for a wager , against such an inexhaustible disproportion ; let him never hereafter accuse others of Easiness and Credulity . ( 4 ) But fourthly , we will still make more ample Concessions , and suppose with the Atheist , that his Chance has actually formed all Animals in their terrestrial Wombs . Let us see now , how he will preserve them to Maturity of Birth . What Climate will he cherish them in , that they be not inevitably destroyed by Moisture or Cold ? Where is that aequability of Nine Months warmth to be found ? that uniform warmth , which is so necessary even in the incubation of Birds , much more in the time of gestation of Viviparous Animals . I know , his Party have placed this great Scene in Aegypt , or some where between the two Tropicks . Now not to mention the Cool of the Nights , which alone would destroy the Conceptions ; 't is known that all those Countries have either incessant Rains every year for whole months together , or are quite laid under water by Floods from the higher Grounds ; which would certainly corrupt and putrefy all the teeming Wombs of the Earth , and extinguish the whole brood of Embryons by untimely Abortions . ( 5 ) But fifthly , we will still be more obliging to this Atheist , and grant him his petition , That Nature may bring forth the young Infants vitally into the World. Let us see now what Sustenance , what Nurses he hath provided for them . If we consider the present Constitution of Nature ; we must affirm , that most Species must have been lost for want of fostering and feeding . 'T is a great mistake , that Man only comes weak and helpless into the world : whereas 't is apparent , that excepting Fish and Insects ( and not all of them neither ) there are very few or no Creatures , that can provide for themselves at first without the assistance of Parents . So that unless they suppose Mother Earth to be a great Animal , and to have nurtured up her young Off-spring with a conscious Tenderness and providential Care ; there is no possible help for it , but they must have been doubly starved both with hunger and cold . ( 6 ) But sixthly , we will be yet more civil to this Atheist , and forgive him this Difficulty also . Let us suppose the first Animals maintain'd themselves with food , though we cannot tell how . But then what security hath he made for the Preservation of Humane Race from the Jaws of ravenous Beasts ? The Divine Writers have acquainted us , that God at the beginning gave Mankind . Dominion ( an impressed awe and authority ) over every living thing that moveth upon the Earth . But in the Atheists Hypothesis there are no imaginable means of Defence . For 't is manifest , that so many Beasts of Prey , Lions , Tigres , Wolves , and the like , being of the same age with Man , and arriving at the top of their strength in one year or two , must needs have worried and devoured those forlorn Brats of our Atheists , even before they were wean'd from the Foramina Terrae , or at least in a short time after : since all the Carnivorous Animals would have mulplied exceedingly by several Generations , before those Children that escaped at first , could come to the Age of Puberty . So that Men would always lessen , and their Enemies always encrease . But some of them will here pretend , that Epicurus was out in this matter ; and that they were not born mere Infants out of those Wombs of the Earth ; but Men at their full growth , and in the prime of their strength . But I pray what should hinder those grown lusty Infants , from breaking sooner those Membranes that involved them ; as the Shell of the Egg is broken by the Bird , and the Amnion by the Foetus ? Were the Membranes so thick and tough , that the Foetus must stay there , till he had teeth to eat through them , as young Maggots do through a Gall ? But let us answer these Fools according to their Folly. Let us grant , that they were born with Beards , and in the full time of Manhood . They are not yet in a better condition : here are still many Enemies against few , many Species against One ; and those Enemies speedily multiplying in the second and third and much lower generations ; whereas the Sons of the First Men must have a tedious time of Childhood and Adolescence , before they can either themselves assist their Parents , or encourage them with new hopes of Posterity . And we must consider withall , that ( in the notion of Atheism ) those Savages were not then , what civilized Mankind is now ; but Mutum & turpe pecus , without Language , without mutual Society , without Arms of Offence , without Houses or Fortifications ; an obvious and exposed Prey to the ravage of devouring Beasts ; a most sorry and miserable Plantation towards the Peopling of a World. And now that I have followed the Atheists through so many dark mazes of Error and Extravagance : having to my knowledge omitted nothing on their side , that looks like a Difficulty ; nor proposed any thing in Reply , but what I my self really believe to be a just and solid Answer : I shall here close up the Apostle's Argument of the Existence of God from the consideration of Humane Nature . And I appeal to all sober and impartial Judges of what hath been deliver'd ; Whether those Noble Faculties of our Souls may be only a mere Sound and Echo from the clashing of senseless Atoms , or rather indubitably must proceed from a Spiritual Substance of a Heavenly and Divine Extraction : whether these admirable Fabricks of our Bodies shall be ascribed to the fatal Motions or fortuitous Shufflings of blind Matter , or rather beyond controversie to the Wisdom and Contrivance of the Almighty Author of all things , Who is wonderfull in Counsel , and Excellent in Working . To whom , &c. A CONFUTATION OF ATHEISM FROM THE Origin and Frame of the World. PART I. The Sixth SERMON preached October 3. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . ALL the Arguments , that can be brought , or can be demanded , for the Existence of God , may , perhaps not absurdly , be reduced to three General Heads : The First of which will include all the Proofs from the Vital and Intelligent portions of the Universe , the Organical Bodies of the various Animals , and the Immaterial Souls of Men. Which Living and Understanding Substances , as they make incomparably the most considerable and noble Part of the naturally known and visible Creation ; so they do the most clearly and cogently demonstrate to Philosophical Enquirers the necessary Self-existence , and omnipotent Power , and unsearchable Wisdom , and boundless Beneficence of their Maker . This first Topick therefore was very fitly and divinely made use of by our Apostle in his Conference with Philosophers and that inquisitive People of Athens : the latter spending their time in nothing else , but either to tell or hear some New thing ; and the other , in nothing , but to call in question the most evident Truths , that were deliver'd and receiv'd of Old. And these Arguments we have hitherto pursued in their utmost latitude and extent . So that now we shall proceed to the Second Head , or the Proofs of a Deity from the Inanimate part of the World ; since even Natural Reason , as well as Holy Scripture , assures us , That the Heavens declare the Glory of God , and the Firmament sheweth his Handy-work ; That he made the Earth by his power , He hath established the World by his wisdom , and hath stretched out the Heaven by his understanding ; That He commanded and they were created ; he hath also established them for ever and ever ; He covereth the Heavens with Clouds , He prepareth Rain for the Earth , He crowneth the Year with his Goodness . These Reasons for God's Existence , from the Frame and System of the World , as they are equally true with the Former , so they have always been more popular and plausible to the illiterate part of Mankind ; insomuch as the Epicureans , and some others , have observed , that mens contemplating the most ample Arch of the Firmament , the innumerable multitude of the Stars , the regular Rising and Setting of the Sun , the periodical and constant Vicissitudes of Day and Night and Seasons of the Year , and the other Affections of Meteors and Heavenly Bodies , was the principal and almost only ground and occasion , that the Notion of a God came first into the World : making no mention of the former Proof from the Frame of Humane Nature , That in God we Live and Move and have our Being . Which Argument being so natural and internal to Mankind , doth nevertheless ( I know not how ) seem more remote and obscure to the Generality of Men ; who are readier to fetch a Reason from the immense distance of the starry Heavens and the outmost Walls of the World , than seek one at home , within themselves , in their own Faculties and Constitutions . So that hence we may perceive , how prudently that was waved , and the Second here insisted on by St. Paul to the rude and simple Semi-barbarians of Lycaonia : He left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our Hearts with Food and Gladness . Which words we shall now interpret in a large and free Acceptation ; so that this Second Theme may comprehend all the Brute Inanimate Matter of the Universe , as the Former comprized all visible Creatures in the World , that have Understanding or Sense or Vegetable Life . These two Arguments are the Voices of Nature , the unanimous Suffrages of all real Beings and Substances created , that are naturally knowable without Revelation . And if , Lastly , in the Third place , we can evince the Divine Existence from the Adjuncts and Circumstances of Humane Life ; if we find in all Ages , in all civiliz'd Nations , an Universal Belief and Worship of a Divinity ; if we find many unquestionable Records of Super-natural and Miraculous Effects ; if we find many faithfull Relations of Prophecies punctually accomplished ; of Prophecies so well attested , above the suspicion of Falshood ; so remote and particular and unlikely to come to pass , beyond the possibility of good Guessing or the mere Foresight of Humane Wisdom ; if we find a most warrantable tradition , that at sundry times and in divers manners God spake unto Mankind by his Prophets and by his Son and his Apostles , who have deliver'd to us in Sacred Writings a clearer Revelation of his Divine Nature and Will : if , I say , this Third Topick from Humane Testimony be found agreeable to the standing Vote and Attestation of Nature , What further proofs can be demanded or desired ? what fuller evidence can our Adversaries require , since all the Classes of known Beings are summoned to appear ? Would they have us bring more Witnesses , than the All of the World ? and will they not stand to the grand Verdict and Determination of the Universe ? They are incurable Infidels , that persist to deny a Deity ; when all Creatures in the World , as well spiritual as corporeal , all from Humane Race to the lowest of Insects , from the Cedar of Libanus to the Moss upon the Wall , from the vast Globes of the Sun and Planets , to the smallest Particles of Dust , do declare their absolute dependance upon the first Author and Fountain of all Being and Motion and Life , the only Eternal and Self-existent God ; with whom inhabit all Majesty and Wisdom and Goodness for ever and ever . But before I enter upon this Argument from the Origin and Frame of the World ; it will not be amiss to premise some Particulars that may serve for an illustration of the Text , and be a proper Introduction to the following Discourses . As the Apostles , Barnabas and Paul , were preaching the Gospel at Lystra a City of Lycaonia in Asia the Less , among the rest of their Auditors there was a lame Cripple from his Birth , whom Paul commanded with a loud voice , To stand upright on his feet ; and immediately by a miraculous Energy he leaped and walked . Let us compare the present Circumstances with those of my former Text , and observe the remarkable difference in the Apostle's procedings . No question but there were several Cripples at Athens , so very large and populous a City ; and if that could be dubious , I might add , that the very Climate disposed the Inhabitants to impotency in the Feet . Atthide tentantur gressus , oculique in Achaeis Finibus — are the words of Lucretius ; which 't is probable he transcribed from Epicurus a Gargettian and Native of Athens , and therefore an unquestionable Evidence in a matter of this nature . Neither is it likely , that all the Athenian Cripples should escape the sight of St. Paul ; since he disputed there in the Market daily with them that met him . How comes it to pass then , that we do not hear of a like Miracle in that City ; which one would think might have greatly conduced to the Apostle's design , and have converted , or at least confuted and put to silence , the Epicureans and Stoics ? But it is not difficult to give an account of this seeming Disparity ; if we attend to the Qualifications of the Lame person at Lystra : whom Paul stedfastly beholding , and perceiving that he had FAITH to be healed , said with a loud voice , Stand upright on thy Feet . This is the necessary Condition , that was always required by our Saviour and his Apostles . And Iesus said unto the the blind man , Receive thy sight , thy FAITH hath saved thee ; and to the Woman that had the Issue of Blood , Daughter , be of good comfor , thy FAITH hath made thee whole , go in peace . 'T was want of FAITH in our Saviour's Countrymen , which hinder'd him from shedding among them the salutary Emanations of his Divine Vertue : And he did not many mighty works there , because of their Unbelief . There were many diseased persons in his own Country , but very few that were rightly disposed for a supernatural Cure. St. Mark hath a very observable Expression upon the same occasion : And he COULD do no mighty work there , save that he laid his hands upon a few sick folk , and healed them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We read in St. Luke 5. 17. And the POWER ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the Lord was present to heal them . And , chap. 6. v. 19. And the whole multitude sought to touch him : for there went Virtue ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of him , and healed them all . Now since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words of the same Root and Signification ; shall we so interpret the Evangelist , as if our Saviour had not Power to work Miracles among his unbelieving Countrymen ? This is the passage , which that impious and impure Atheist Lucilio Vanino singled out for his Text , in his pretended and mock Apology for the Christian Religion ; wickedly insinuating , as if the Prodigies of Christ were mere Impostures and acted by Confederacy : and therefore where the Spectators were incredulous , and consequently watchfull and suspicious , and not easily imposed on , he COULD do no mighty Work there ; there his Arm was shortened , and his Power and Virtue too feeble for such supernatural Effects . But the gross Absurdity of this suggestion is no less conspicuous , than the villainous Blasphemy of it . For can it be credible to any rational person , that St. Mark could have that meaning ? that he should tax his Lord and Saviour , whom he knew to be God Almighty , with Deficiency of power ? He could do no mighty Works ; that is , he would do none , because of their Unbelief . There 's a frequent change of those words in all Languages of the World. And we may appeal with St. Chrysostom to the common custom of Speech , whatever Country we live in . This therefore is the genuine Sence of that expression ; Christ would not heal their infirmities , because of the hardness and slowness of their Hearts , in that they believed him not . And I think there is not one instance in all the History of the New Testament of a Miracle done for any ones sake , that did not believe Jesus to be a good person , and sent from God ; and had not a disposition of Heart fit to receive his Doctrine . For to believe he was the Messias and Son of God , was not then absolutely necessary , nor rigidly exacted ; the most Signal of the Prophecies being not yet fulfilled by him , till his Passion and Resurrection . But , as I said , to obtain a Miracle from him , it was necessary to believe him a good person and sent from God. Herod therefore hoped in vain to have seen some Miracle done by him : And when the Pharisees sought of him a sign from Heaven , tempting him ; they received this disappointing Answer , Verily I say unto you , There shall no Sign be given to this generation . And we may observe in the Gospels , That where the Persons themselves were incapable of actual Faith ; yet the Friends and Relations of those Dead that were raised again to life , of those Lunaticks and Demoniacks that were restored to their right minds , were such as sought after him and believed on him . And as to the healing of Malchus's Ear , it was a peculiar and extraordinary Case : For though the person was wholly unworthy of so gracious a Cure ; yet in the account of the meek Lamb of God it was a kind of Injury done to him by the fervidness of St. Peter , who knew not yet what Spirit he was of , and that his Master's Kingdom was not of this World. But besides this obvious meaning of the Words of the Evangelist , there may perhaps be a sublimer Sense couched under the Expression . For in the Divine Nature Will and Can are frequently the self-same thing ; and Freedom and Necessity , that are opposites here below , do in Heaven above most amicably agree and joyn hands together . And this is not a Restraint , or Impotency ; but the Royal Prerogative of the most absolute King of Kings ; that he wills to do nothing but what he can ; and that he can do nothing which is repugnant to his divine Wisdom and essential Goodness . God cannot do what is unjust , nor say what is untrue , nor promise with a mind to deceive . Our Saviour therefore could do no mighty Work in a Country of Unbelievers ; because it was not fit and reasonable . And so we may say of our Apostle , who was acted by the Spirit of God ; that he could do no Miracle at Athens , and that because of their Unbelief . There is a very sad and melancholy Account of the success of his stay there . Howbeit CERTAIN Men clave unto him and believed ; A more diminutive expression , than if they had been called a few . And we do not find , that he ever visited this City again , as he did several others , where there were a competent number of Disciples . And indeed if we consider the Genius and Condition of the Athenians at that time , How vitious and corrupt they were ; how conceited of their own Wit and Science and Politeness , as if They had invented Corn and Oil and distributed them to the World ; and had first taught Civility , and Learning , and Religion , and Laws to the rest of Mankind ; how they were puffed up with the fulsome Flatteries of their Philosophers and Sophists and Poets of the Stage : we cannot much wonder , that they should so little regard an unknown Stranger , that preached unto them an unknown God. I am aware of an Objection , that for ought we can now affirm , St. Paul might have done several Miracles at Athens , though they be not related by St. Luke . I confess I am far from asserting , That all the Miracles of our Saviour are recorded in the Gospels , or of his Apostles in the Acts. But nevertheless , in the present Circumstances , I think we may conjecture , That if any Prodigy and Wonder had been performed by our Apostle among those curious and pragmatical Athenians ; it would have had such a consequence , as might have deserved some place in Sacred History , as well as this before us at Lystra : where when the people saw what Paul had done , they lift up their voices , saying in the speech of Lycaonia , The Gods are come down to us in the likeness of men : and the Priests came with Oxen and Garlands , and would have sacrificed to them , as to Iupiter and Mercurius . That this was a common Opinion among the Gentiles , that the Gods sometimes assumed Humane shape , and conversed upon Earth as Strangers and Travellers , must needs be well known to any one , that ever looks into the ancient Poets . Even the Vagabond Life of Apollonius Tyanensis shall be called by a bigotted Sophist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Peregrination of a God among Men. And when the Lystrians say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods in the Shape of Men , they mean not , that the Gods had other Figure than Humane even in Heaven it self ( for that was the receiv'd Doctrine of most of the Vulgar Heathen , and of some Sects of Philosophers too , ) but that They , who in their own Nature were of a more august Stature and glorious Visage , had now contracted and debased themselves into the narrower Dimensions and meaner Aspects of mortal Men. Now when the Apostles heard of this intended Sacrifice , they rent their cloaths and ran in among the people , crying out , &c. St. Chrysostom upon this place hath a very odd Exposition . He enquires why Paul and Barnabas do now at last reprove the People , when the Priest and Victims were even at the Gates ; and not presently , when they lift up their Voice , and called them Gods : for which he assigns this reason , That because they spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Lycaonian Tongue , the Apostles did not then understand them : but now they perceived their meaning by the Oxen and the Garlands . Indeed it is very probable , that the Lycaonian Language was very different from the Greek ; as we may gather from Ephorus and Strabo that cites him , who make almost all the Inland Nations of Asia Minor to be Barbarians ; and from Stephanus Byzantius , who acquaints us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Juniper-tree , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Speech of the Lycaonians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But notwithstanding we can by no means allow , that the great Apostle of the Gentiles should be ignorant of that Language : He that so solemnly affirms of himself , I thank my God , I speak with Tongues more than you all . And at the first Effusion of his heavenly Gift , the dwellers in Cappadocia , in Pontus and Asia , Phrygia and Pamphylia ( some of them near Neighbours to the Lycaonians ) heard the Apostles speak in their several Tongues the wonderfull Works of God. And how could these two Apostles have preached the Gospel to the Lystrians , if they did not use the common Language of the Country ? And to what purpose did they cry out and speak to them , if the Hearers could not apprehend ? or how could they by those Sayings restrain the People from sacrificing ; if what they said was not intelligible ? But it will be asked , why then were the Apostles so slow and backward in reclaiming them ? and what can be answer'd to the Query of St. Chrysostom ? When I consider the circumstances and nature of this affair , I am persuaded they did not hear that discourse of the people . For I can hardly conceive , that Men under such apprehensions as the Lystrians then were , in the dread Presence and under the very Nod of the almighty Iupiter , not an Idol of Wood or Stone , but the real and very God ( as the Athenians made their Complement to Demetrius Poliorcetes ) should exclaim in his sight and hearing : this , I say , seems not probable nor natural ; nor is it affirm'd in the Text : but they might buzz and whisper it one to another , and silently withdrawing from the presence of the Apostles , they then lift up their voices and noised it about the City . So that Paul and Barnabas were but just then inform'd of their idolatrous design , when they rent their Cloaths , and ran in among them , and expostulated with them ; Sirs , why do ye these things ? we also are men of like passions with you ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * Mortal men like your selves , as it is judiciously render'd in the ancient Latin Version , otherwise the Antithesis is not so plain : For the Heathen Theology made even the Gods themselves subject to humane passions and appetites , to Anger , Sorrow , Lust , Hunger , Wounds , Lameness , &c. and exempted them from nothing but Death and Old Age : and we preach unto you , that ye should turn from these vanities ( i. e. Idols ) unto the Living God , which made Heaven and Earth and the Sea , and all things that are therein : who in times past suffered all Nations to walk in their own ways : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not all Nations , but all the Heathen ( the word HEATHEN comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all the Gentiles , distinguished from the Jews , as the same words are translated Rom. 15. 11. and 2 Tim. 4. 17. and ought to have been so , Rom. 1. 5. and 16. 26. but much more in our Text , which according to the present Version seems to carry a very obscure , if not erroneous meaning ; but by a true interpretation is very easie and intelligible ; That hitherto God had suffer'd all the Gentiles to walk in their own ways ; and excepting the Jews only , whom he chose for his own people , and prescribed them a Law , he permitted the rest of Man ▪ kind to walk by the mere light of Nature without the assistance of Revelation : but that now in the fulness of time , he had even to the Gentiles also sent salvation , and opened the door of faith , and granted repentance unto life . So that these words of our Apostle are exactly co-incident with that remarkable passage in his discourse to the Athenians : And the ( past ) times of this ignorance ( of the Gentile World ) God winked at ( or * overlook'd : ) but now commandeth all men every where to repent . And nevertheless , says our Text , even in that gloomy state of Heathenism , he left not himself without witness , in that he did good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always doing good from Heaven , ( which seems to be the genuine punctuation , and is authorized by the Syriack Interpreters ) and gave us Rain and fruitfull Seasons , filling our hearts with food and gladness . Even the very Gentiles might feel after him and find him ; since the admirable frame of Heaven and Earth and Sea , and the munificent provision of food and sustenance for his Creatures , did competently set forth his Eternal Power and Godhead ; so that stupid Idolaters and prophane Atheists were then and always without excuse . Our Adversaries have used the same methods to elude the present Argument from the Frame of the World , as they have done to evade the former from the Origin of Mankind . Some have maintain'd , That this World hath thus existed from all Eternity in its present form and condition : but Others say , That the Forms of particular Worlds are generable and corruptible ; so that our present System cannot have sustain'd an infinite Duration already gone and expired : but however , say they , Body in general , the common Basis and Matter of all Worlds and Beings , is self-existent and eternal ; which being naturally divided into innumerable little particles or atoms , eternally endued with an ingenit and inseparable power of Motion , by their omnifarious concursions and combinations and coalitions , produce successively ( or at once , if Matter be infinite ) an infinite number of Worlds ; and amongst the rest there arose this visible complex System of Heaven and Earth . And thus far they do agree , but then they differ about the cause and mode of the production of Worlds , some ascribing it to Fortune , and others to Mechanism or Nature . 'T is true , the Astrological Atheists , will give us no trouble in the present dispute ; because they cannot form a peculiar Hypothesis here , as they have done before about the Origination of Animals . For though some of them are so vain and senseless , as to pretend to a Thema Mundi , a calculated Scheme of the Nativity of our World : yet it exceeds even Their absurdity , to suppose the Zodiack and Planets to be efficient of , and antecedent to themselves ; or to exert any influences , before they were in Being . So that to refute all possible Explications that the Atheists have or can propose , I shall proceed in this following method . I. First , I will prove it impossible that the primary Parts of our World , the Sun and the Planets with their regular Motions and Revolutions , should have subsisted eternally in the present or a like Frame and Condition . II. Secondly , I will shew , That Matter abstractly and absolutely consider'd , cannot have subsisted eternally ; or , if it has , yet Motion cannot have coexisted eternally with it , as an inherent Property and essential Attribute of the Atheist's God , Matter . III. Thirdly , Though Universal Matter should have endured from everlasting , divided into infinite Particles in the Epicurean way , and though Motion should have been coaeval and coeternal with it : yet those Particles or Atoms could never of themselves by omnifarious kinds of Motion , whether Fortuitous or Mechanical , have fallen or been disposed into this or a like visible System . IV. And Fourthly , à posteriori , That the Order and Beauty of the Inanimate Parts of the World , the discernible Ends and Final Causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Meliority above what was necessary to be , do evince by a reflex Argument , That it is the Product and Workmanship , not of blind Mechanism or blinder Chance ; but of an intelligent and benign Agent , who by his excellent Wisdom made the Heavens and Earth : and gives Rains and fruitfull Seasons for the service of Man. I shall speak to the two first Propositions in my present Discourse ; reserving the latter for other Opportunities . I. First , therefore : That the present or a like Frame of the World hath not subsisted from Everlasting . We will readily concede , that a thing may be truly Eternal , though its duration be terminated at one End. For so we affirm Humane Souls to be Immortal and Eternal , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a time when they were Nothing ; and therefore their Infinite Duration will always be bounded at one Extreme by that first beginning of Existence . So that , for ought appears as yet ; the Revolutions of the Earth and other Planets about the Sun , though they be limited at one end by the present Revolution , may nevertheless have been Infinite and Eternal without any beginning . But then we must consider , that this Duration of Humane Souls is only potentially Infinite . For their Eternity consists only in an endless capacity of Continuance without ever ceasing to be , in a boundless Futurity that can never be exhausted , or all of it be past and present . But their Duration can never be positively and actually Eternal ; because it is most manifest , that no Moment can ever be assigned , wherein it shall be true , that such a Soul hath then actually sustain'd an Infinite Duration . For that supposed Infinite Duration will by the very Supposition be limited at two extremes , though never so remote asunder ; and consequently must needs be Finite . Wherefore the true Nature and Notion of a Soul's Eternity is this : That the future moments of its Duration can never be all past and present ; but still there will be a Futurity and Potentiality of more for ever and ever . So that we evidently perceive , from this instance , That what-ever successive Duration , shall be bounded at one end , and be all past and present , for that reason must be Finite . Which necessarily evinceth , That the present or a like World can never have been Eternal ; or that there cannot have been Infinite past Revolutions of a Planet about a Sun. For this supposed Infinity is terminated at one extreme by the present Revolution , and all the other Revolutions are confessedly past ; so that the whole Duration is bounded at one end , and all past and present ; and therefore cannot have been Infinite , by what was proved before . And this will shew us the vast difference between the false successive Eternity backwards , and the real one to come . For , consider the present Revolution of the Earth , as the Bound and Confine of them both . God Almighty , if he so pleaseth , may continue this Motion to perpetuity in Infinite Revolutions to come : because Futurity is inexhaustible , and can never be all spent and run out by past and present moments . But then , if we look backwards from this present Revolution , we may apprehend the impossibility of infinite Revolutions on that side : because all are already past , and so were once actually present , and consequently are finite , by the argument before . For surely we cannot conceive a Praeteriteness ( if I may say so ) still backwards in infinitum , that never was present : as we can an endless futurity , that never will be present . So that though one is potentially infinite ; yet nevertheless the other is actually finite . And this Reasoning doth necessarily conclude against the past infinite duration of all successive Motion and mutable Beings : but it doth not at all affect the eternal Existence of God , in whose invariable nature there is no Past nor Future ; who is omnipresent not only as to Space , but as to Duration ; and with respect to such Omnipresence , it is certain and manifest , that Succession and Motion are mere impossibilities , and repugnant in the very terms . And Secondly , though what hath been now said , hath given us so clear a view of the nature of successive Duration , as to make more Arguments needless : yet I shall here briefly shew , how our Adversaries Hypothesis without any outward opposition destroys and confutes it self . For let us suppose infinite Revolutions of the Earth about the Sun to be already gone and expired : I take it to be self-evident ; that , if None of those past Revolutions has been infinite ages ago , all the Revolutions put together cannot make up the duration of infinite ages . It follows therefore from this supposition , that there may be some one assignable Revolution among them , that was at an infinite distance from the present . But it is self-evident likewise , that no one past Revolution could be infinitely distant from the present : for then an infinite or unbounded Duration may be bounded at two extremes by two Annual Revolutions ; which is absurd and a contradiction . And again , upon the same supposition of an eternal past Duration of the World , and of infinite Annual Revolutions of the Earth about the Sun ; I would ask concerning the Monthly Revolutions of the Moon about the Earth , or the diurnal ones of the Earth upon its one Axis , both which by the very Hypothesis are coaeval with the former ; whether these also have been finite or infinite ? Not finite to be sure ; because then a finite number would be greater than an infinite , as 12 or 365 are more than an Unit. Nor infinite neither ; for then two or three Infinites would exceed one another : as a Year exceeds a Month , or both exceed a Day . So that both ways the Supposition is repugnant and impossible . And Thirdly , the Arguments already used , from the gradual Increase of Mankind , from the known Plantations of most Countries , from the recent Invention of Letters and Arts , &c. do conclude as forcibly against the Eternity of the World , as against infinite Generations of Humane Race . For if the present Frame of the Earth be supposed eternal ; by the same notion they make Mankind to have been coeternal with it . For otherwise this eternal Earth , after she had been eternally barren and desolate , must at last have spontaneously produced Mankind , without new cause from without , or any alteration in her own texture : which is so gross an absurdity , that even no Atheist hath yet affirmed it . So that it evidently follows , since Mankind had a beginning ; that the present Form of the Earth , and therefore the whole System of the World had a beginning also . Which being proved and established ; we are now enabled to give answers to some bold Queries and Objections of Atheists ; That since God is described as a Being infinitely powerfull and perfectly good ; and that these Attributes were essential to him from all Eternity ; why did he not by his Power , for the more ample communication of his Goodness , create the World from eternity , if he created it at all ? or at least , many Millions of Ages ago before this short span of duration of five or six thousand Years ? To the first we reply , That since we have discover'd an internal and natural impossibility , that a successive Duration should be actually eternal ; 't is to Us a flat contradiction , that the World should have been created from everlasting . And therefore it is no affront to the Divine Omnipotence , if by reason of the formal incapacity and repugnancy of the thing , we conceive that the World could not possibly have been made from all Eternity , even by God himself . Which gives an answer to the second Question , Why created so lately ? For if it could not be created from Eternity , there can no instant be assigned for its Creation in Time , though never so many Myriads and Millions of years since , but the same Query may be put , Why but now , and Why so late ? For even before that remoter period , God was eternally existent , and might have made the World as many Myriads of Ages still backwards before That : and consequently this Objection is absurd and unreasonable . For else if it was good and allowable , it would eternally hinder God from exerting his Creative Power : because he could never make a World so early , at any given Moment ; but it may truly be said he could have created it sooner . Or if they think , there may be a Soonest Instant of possible Creation : yet since all Instants have an equal pretence to it in humane apprehension , why may not this recent production of the World , according to Sacred Authority , be supposed to be that Soonest ? At least it may make that Claim to it , that cannot be baffled by their Arguments , which equally conclude against all Claims , against any conceivable Beginning of the World. And so when they profanely ask , Why did not this supposed Deity , if he really made the Heavens , make them boundless and immense , a fit and honourable Mansion for an infinite and incomprehensible Being ? or at least vastly more ample and magnificent , than this narrow Cottage of a World ? we may make them this answer ; First , it seems impossible and a contradiction , that a created World should be infinite ; because it is the nature of Quantity and Motion ; that they can never be actually and positively infinite : They have a Power indeed and a capacity of being increased without end ; so as no Quantity can be assigned so vast , but still a larger may be imagin'd ; no Motion so swift or languid , but a greater Velocity or Slowness may still be conceived ; no positive Duration of it so long , than which a longer may not be supposed ; but even that very Power hinders them from being actually infinite . From whence secondly it follows ; that , though the World was a million of times more spacious and ample , than even Astronomy supposes it ; or yet another million bigger than that , and so on in infinite progression ; yet still they might make the same Exception world without end . For since God Almighty can do all that is possible ; and Quantity hath always a possibility of being enlarged more and more : he could never create so ample a World , but still it would be true , that he could have made a bigger ; the foecundity of his Creative Power never growing barren , nor ever to be exhausted . Now what may always be an exception against all possible Worlds , can never be a just one against any whatsoever . And when they scoffingly demand , Why would this imaginary Omnipotence make such mean pieces of Workmanship ? what an indigent and impotent thing is his principal Creature Man ? would not boundless Beneficence have communicated his divine Perfections in the most eminent degrees ? They may receive this reply , That we are far from such arrogance , as to pretend to the highest dignity , and be the chief of the whole Creation ; we believe an invisible World and a Scale of Spiritual Beings all nobler than our selves : nor yet are we so low and base as their Atheism would depress us ; not walking Statues of Clay , not the Sons of brute Earth , whose final Inheritance is Death and Corruption ; we carry the image of God in us , a rational and immortal Soul ; and though we be now indigent and feeble , yet we aspire after eternal happiness , and firmly expect a great exaltation of all our natural powers . But whatsoever was or can be made , whether Angels or Archangels , Cherubims , or Seraphims , whether Thrones or Dominions or Principalities or Powers , all the glorious Host of Heaven , must needs be finite and imperfect and dependent Creatures : and God out of the exceeding greatness of his power is still able , without end , to create higher Classes of Beings . For where can we put a stop to the Efficacy of the Almighty ? or what can we assign for the Highest of all possible finite Perfections ? There can be no such thing as an almost Infinite : there can be nothing Next or Second to an omnipotent God : Nec viget quicquam simile aut secundum ; as the Heathen Poet said excellently well of the supposed Father of Gods and Men. The infinite Distance between the Creator and the noblest of all Creatures can never be measured nor exhausted by endless addition of finite degrees . So that no actual Creature can ever be the most perfect of all possible Creation . Which shews the folly of this Query , that might always be demanded , let things be as they will ; that would impiously and absurdly attempt to tie the Arm of Omnipotence from doing any thing at all , because it can never do its Utmost . II. I proceed now to the Second Proposition , That neither Matter universally and abstractly consider'd , nor Motion as its Attribute and Property , can have existed from all Eternity . And to this I shall speak the more briefly ; not only because it is an abstruse and metaphysical Speculation ; but because it is of far less moment and consequence than the rest : since without this we can evince the Existence of God from the Origin and Frame of the Universe . For if the present or a like System of the World cannot possibly have been eternal ; and if without God it could neither naturally nor fortuitously emerge out of a Chaos ; we must necessarily have recourse to a Deity , as the Contriver and Maker of Heaven and Earth ; whether we suppose he created them out of Nothing , or had the Materials ready eternally to his hand . But nevertheless , because we are verily persuaded of the truth of this Article , we shall briefly assign some reasons of our Belief in these following Particulars . First , It is a thing possible , that Matter may have been produced out of Nothing . It is urged as an Universal Maxim ; that Nothing can proceed from Nothing . Now this we readily allow ; and yet it will prove nothing against the Possibility of Creation . For when they say , Nothing from Nothing ; they must so understand it , as excluding all Causes , both material and efficient . In which sense it is most evidently and infallibly true : being equivalent to this proposition ; that Nothing can make it self , or , Nothing cannot bring it s no self out of non-entity into Something . Which only expresses thus much , That Matter did not produce it self , or , that all Substances did not emerge out of an Universal Nothing . Now who-ever talked at that rate ? We do not say , the World was created from Nothing and by Nothing ; we assert an eternal God to have been the Efficient Cause of it . So that a Creation of the World out of Nothing by Something ; and by that Something , that includes in its Nature a necessary Existence and perfection of Power ; is certainly no Contradiction ; nor opposes that common Maxim. Whence it manifestly follows , That since God may do any thing that implies not a Contradiction ; if there be such an Essence as God , he may have created Matter out of nothing , that is , have given an existence to Matter , which had no Being before . And Secondly , It is very probable , that Matter has been actually created out of Nothing . In a former Discourse we have proved sufficiently , that Humane Souls are not mere modification of Matter , but real and spiritual Substances , that have as true an Existence , as our very Bodies themselves . Now no man , as I conceive , can seriously think , that his own Soul hath existed from all Eternity . He cannot believe the Stuff or Materials of his Soul to have been eternal , and the Soul to have been made up of them at the time of his conception . For a Humane Soul is no compound Being ; 't is not made of Particles , as our Bodies are ; but 't is one simple homogeneous Essence : Neither can he think , that the Personality of his Soul with its Faculties inherent in it has existed eternally ; this is against common Sense ; and it needs no Refutation . Nay , though a Man could be so extravagant , as to hold this Assertion ; That his Soul , his personal self , has been from everlasting ; yet even this in the issue would be destructive to Atheism ; since it supposes an eternal Being , endued with Understanding and Wisdom . We will take it then as a thing confessed , That the Immaterial Souls of Men have been produced out of Nothing . But if God hath actually created those intelligent Substances , that have such Nobility and Excellency of Being above brute senseless Matter ; 't is pervicaciousness to deny , that he created Matter also : unless they 'll say , necessary Existence is included in the very Essence and Idea of Matter . But Matter doth not include in its Nature a necessity of Existence . For Humane Souls , as is proved before , have been actually created , and consequently have not necessary Existence included in their Essence . Now can any man believe , that his spiritual Soul , that understands , and judges , and invents ; endowed with those Divine Faculties of Sense , Memory and Reason ; hath a dependent and precarious Being created and preserved by another ; while the Particles of this dead Ink and Paper have been necessarily eternal and uncreated ? 'T is against natural reason ; and no one while he contemplates an individual Body , can discern that necessity of its Existence . But men have been taught to believe , that Extension or Space , and Body are both the self-same thing . So that because they cannot imagine , how Space can either begin or cease to exist ; they presently conclude , that extended infinite Matter must needs be eternal . But I shall fully prove hereafter , that Body and Space or Distance are quite different things , and that a Vacuity is interspersed among the Particles of Matter , and such a one as hath a vastly larger Extension , than all the Matter of the Universe . Which now being supposed ; they ought to abstract their Imagination from that false infinite Extension , and conceive one Particle of Matter , surrounded on all sides with vacuity , and contiguous to no other Body . And whereas formerly they fansied an immense boundless Space , as an homogeneous One ; which great Individual they believed might deserve the Attribute of necessary Existence : Let them now please to imagine one solitary Atom , that hath no dependence on the rest of the World ; and is no more sustained in Being by other Matter , than it could be created by it ; and then I would ask the question , whether this poor Atom , sluggish and unactive as it is , doth involve Necessity of Existence , the first and highest of all perfections , in its particular nature and notion ? I dare presume for the Negative in the judgments of all serious men . And I observe the Epicureans take much pains to convince us , that in natural corruptions and dissolutions , Atoms are not reduc'd to Nothing ; which surely would be needless , if the very Idea of Atoms imported Self existence . And yet if one Atom do not include so much in its Notion and Essence ; all Atoms put together , that is , all the Matter of the Universe can not include it . So that upon the whole matter , since Creation is no contradiction ; since God hath certainly created nobler Substances than Matter ; and since Matter is not necessarily eternal ; it is most reasonable to believe , that the eternal and Self-existent God created the material World , and produced it out of Nothing . And then as to the last Proposition , that Motion as an Attribute or Property of Matter cannot have been from Eternity . That we may wave some Metaphysical Arguments , which demonstrate that Local Motion cannot be positively eternal ; we shall only observe in two Words ; That if Matter be not essentially eternal , as we have shewed before ; much less can Motion be , that is but the adjunct and accident of it . Nay though we should concede an Eternity to Matter ; yet why must Motion be coaeval with it ? which is not only not inherent and essential to Matter ; but may be produced and destroyed at the pleasure of free Agents : both which are flatly repugnant to an eternal and necessary Duration . I am aware , how some have asserted that the same quantity of Motion is always kept up in the World ; which may seem to favour the Opinion of its infinite Duration : but that Assertion doth solely depend upon an absolute Plenum ; which being refuted in my next Discourse , it will then appear how absurd and false that conceit is , about the same quantity of Motion ; how easily disproved from that Power in Humane Souls to excite Motion when they please , and from the gradual increase of Men and other Animals , and many Arguments besides . Therefore let this also be concluded , That Motion has not been eternal in an infinite past Duration : Which was the last thing to be proved . A CONFUTATION OF ATHEISM FROM THE Origin and Frame of the World. PART II. The Seventh SERMON preached Novemb. 7. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . WHen we first enter'd upon this Topic , the demonstration of God's Existence from the Origin and Frame of the World , we offer'd to prove four Propositions . 1. That this present System of Heaven and Earth cannot possibly have subsisted from all Eternity . 2. That Matter consider'd generally , and abstractly from any particular Form and Concretion , cannot possibly have been eternal : Or , if Matter could be so ; yet Motion cannot have coexisted with it eternally , as an inherent property and essential attribute of Matter . These two we have already established in the preceding Discourse ; we shall now shew in the third place , 3. That , though we should allow the Atheists , that Matter and Motion may have been from everlasting ; yet if ( as they now suppose ) there were once no Sun , nor Stars , nor Earth , nor Planets ; but the Particles , that now constitute them , were diffused in the mundane Space in manner of a Chaos without any concretion or coalition ; those dispersed Particles could never of themselves by any kind of Natural motion , whether call'd Fortuitous or Mechanical , have conven'd into this present or any other like Frame of Heaven and Earth . I. And first as to that ordinary Cant of illiterate and puny Atheists , the fortuitous or casual Concurse of Atoms , that compendious and easie Dispatch of the most important and difficult affair , the Formation of a World ; ( besides that in our next undertaking it will be refuted all along ) I shall now briefly dispatch it , from what hath been formerly said concerning the true notions of Fortune and Chance . Whereby it is evident , that in the Atheistical Hypothesis of the World's production , Fortuitous and Mechanical must be the self-same thing . Because Fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; That such a thing said to fall out by Fortune , was really effected by material and necessary Causes ; but the Person , with regard to whom it is called Fortuitous , was ignorant of those Causes or their tendencies , and did not design or foresee such an effect . This is the only allowable and genuine notion of the word Fortune . But thus to affirm , that the World was made fortuitously , is as much as to say , That before the World was made , there was some Intelligent Agent or Spectator ; who designing to do something else , or expecting that something else would be done with the Materials of the World , there were some occult and unknown motions and tendencies in Matter , which mechanically formed the World beside his design or expectation . Now the Atheists , we may presume , will be loth to assert a fortuitous Formation in this proper sense and meaning ; whereby they will make Understanding to be older than Heaven and Earth . Or if they should so assert it ; yet , unless they will affirm that the Intelligent Agent did dispose and direct the inanimate Matter , ( which is what we would bring them to ) they must still leave their Atoms to their mechanical Affections ; not able to make one step toward the production of a World beyond the necessary Laws of Motion . It is plain then , that Fortune , as to the matter before us , is but a synonymous word with Nature and Necessity . It remains that we examine the adequate meaning of Chance ; which properly signifies , That all events called Casual , among inanimate Bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those Bodies ; with this negation only , That those inanimate Bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . So that thus to say , that the World was made casually by the concourse of Atoms , is no more than to affirm , that the Atoms composed the World mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . For if Atoms formed the World according to the essential properties of Bulk , Figure and Motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . So that this negation of Consciousness being all that the notion of Chance can add to that of Mechanism ; We , that do not dispute this matter with the Atheists , nor believe that Atoms ever acted by Counsel and Thought , may have leave to consider the several names of Fortune and Chance and Nature and Mechanism , as one and the same Hypothesis . Wherefore once for all to overthrow all possible Explications which Atheists have or may assign for the formation of the World , we will undertake to evince this following Proposition . II. That the Atoms or Particles which now constitute Heaven and Earth , being once separate and diffused in the Mundane Space , like the supposed Chaos , could never without a God by their Mechanical affections have convened into this present Frame of Things or any other like it . Which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the Formation of the World , to give you a brief account of some of the most principal and systematical Phaenomena , that occur in the World now that it is formed . ( 1. ) The most considerable Phaenomenon belonging to Terrestrial Bodies is the general action of Gravitation , whereby All known Bodies in the vicinity of the Earth do tend and press toward its Center ; not only such as are sensibly and evidently Heavy , but even those that are comparatively the Lightest , and even in their proper place , and natural Elements , ( as they usually speak ) as Air gravitates even in Air , and Water in Water . This hath been demonstrated and experimentally proved beyond contradiction , by several ingenious Persons of the present Age , but by none so perspicuously and copiously and accurately , as by the Honourable Founder of this Lecture in his incomparable Treatises of the Air and Hydrostaticks . ( 2. ) Now this is the constant Property of Gravitation ; That the weight of all Bodies around the Earth is ever proportional to the Quantity of their Matter : As for instance , a Pound weight ( examin'd Hydrostatically ) of all kinds of Bodies , though of the most different forms and textures , doth always contain an equal quantity of solid Mass or corporeal Substance . This is the ancient Doctrine of the Epicurean Physiology , then and since very probably indeed , but yet precariously asserted : But it is lately demonstrated and put beyond controversie by that very excellent and divine Theorist Mr. Isaac Newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following Discourse . I will not entertain this Auditory with an account of the Demonstration ; but referring the Curious to the Book it self for full satisfaction , I shall now proceed and build upon it as a Truth solidly established , That all Bodies weigh according to their Matter ; provided only that the compared Bodies be at equal distances from the Center toward which they weigh . Because the further they are removed from the Center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the Increase of the Distance . ( 3. ) Now since Gravity is found proportional to the Quantity of Matter , there is a manifest Necessity of admitting a Vacuum , another principal Doctrine of the Atomical Philosophy . Because if there were every where an absolute plenitude and density without any empty pores and interstices between the Particles of Bodies , then all Bodies of equal dimensions would contain an equal Quantity of Matter ; and consequently , as we have shew'd before , would be equally ponderous : so that Gold , Copper , Stone , Wood , &c. would have all the same specifick weight ; which Experience assures us they have not : neither would any of them descend in the Air , as we all see they do ; because , if all Space was Full , even the Air would be as dense and specifically as heavy as they . If it be said , that , though the difference of specifick Gravity may proceed from variety of Texture , the lighter Bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile Matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost Cavities of the closest Bodies , and adapting it self to the figure of every Pore , may adequately fill them ; and so prevent all vacuity , without increasing the weight : To this we answer ; That that subtile Matter it self must be of the same Substance and Nature with all other Matter , and therefore It also must weigh proportionally to its Bulk ; and as much of it as at any time is comprehended within the Pores of a particular Body must gravitate jointly with that Body ; so that if the Presence of this aethereal Matter made an absolute Fulness , all Bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a Vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple Extension or Space hath a quite different nature and notion from real Body and impenetrable Substance . ( 4. ) This therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , How great is the whole Summ of the Void spaces in our system , and what proportion it bears to the corporeal substance . By many and accurate Trials it manifestly appears , that Refined Gold , the most ponderous of known Bodies , ( though even that must be allowed to be porous too , because it 's dissoluble in Mercury and Aqua Regis and other Chymical Liquors ; and because it 's naturally a thing impossible , that the Figures and Sizes of its constituent Particles should be so justly adapted , as to touch one another in every Point , ) I say , Gold is in specifick weight to common Water as 19 to 1 ; and Water to common Air as 850 to 1 : so that Gold is to Air as 16150 to 1. Whence it clearly appears , seeing Matter and Gravity are always commensurate , that ( though we should allow the texture of Gold to be intirely close without any vacuity ) the ordinary Air in which we live and respire is of so thin a composition , that 16149 parts of its dimensions are mere emptiness and Nothing ; and the remaining One only material and real substance . But if Gold it self be admitted , as it must be , for a porous Concrete , the proportion of Void to Body in the texture of common Air will be so much the greater . And thus it is in the lowest and densest region of the Air near the surface of the Earth , where the whole Mass of Air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . But , since the Air is now certainly known to consist of elastick or springy Particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the Compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior Air , the more and more it is rarified . So that at the height of a few miles from the surface of the Earth , it is computed to have some million parts of empty space in its texture for one of solid Matter . And at the height of one Terrestrial Semid . ( not above 4000 miles ) the Aether is of that wonderfull tenuity , that by an exact calculation , if a small Sphere of common Air of one Inch Diameter ( already 16149 parts Nothing ) should be further expanded to the thinness of that Aether , it would more than take up the vast Orb of Saturn , which is many million million times bigger than the whole Globe of the Earth . And yet the higher you ascend above that region , the Rarefaction still gradually increases without stop or limit : so that , in a word , the whole Concave of the Firmament , except the Sun and Planets and their Atmospheres , may be consider'd as a mere Void . Let us allow then , that all the Matter of the System of our Sun may be 50000 times as much as the whole Mass of the Earth ; and we appeal to Astronomy , if we are not liberal enough and even prodigal in this concession . And let us suppose further , that the whole Globe of the Earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of Gold it self . Now though we have made such ample allowances ; we shall find , notwithstanding , that the void Space of our System is immensly bigger than all its corporeal Mass. For , to procede upon our supposition , that all the Matter within the Firmament is 50000 times bigger than the solid Globe of the Earth ; if we assume the Diameter of the Orbis Magnus ( wherein the Earth moves about the Sun ) to be only 7000 times as big as the Diameter of the Earth ( though the latest and most accurate Observations make it thrice 7000 ) and the Diameter of the Firmament to be only 100000 times as long as the Diameter of the Orbis Magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side , and such great abatements on ours , That the Summ of empty Spaces within the Concave of the Firmament is 6860 million million million times bigger than All the Matter contain'd in it . Now from hence we are enabled to form a right conception and imagination of the supposed Chaos ; and then we may proceed to determine the controversie with more certainty and satisfaction ; whether a World like the Present could possibly without a Divine Influence be formed in it or no ? ( 1. ) And first , because every Fixt Star is supposed by Astronomers to be of the same Nature with our Sun ; and each may very possibly have Planets about them , though by reason of their vast distance they be invisible to Us : we will assume this reasonable supposition , That the same proportion of Void Space to Matter , which is found in our Sun's Region within the Sphere of the Fixt Stars , may competently well hold in the whole Mundane Space . I am aware , that in this computation we must not assign the whole Capacity of that Sphere for the Region of our Sun ; but allow half of its Diameter for the Radii of the several Regions of the next Fixt Stars . So that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated Principles , That the empty Space of our Solar Region ( comprehending half of the Diameter of the Firmament ) is 8575 hundred thousand million million times more ample than all the corporeal substance in it . And we may fairly suppose , that the same proportion may hold through the whole Extent of the Universe . ( 2. ) And secondly as to the state or condition of Matter before the World was a-making , which is compendiously exprest by the word Chaos ; they must either suppose , that the Matter of our Solar System was evenly or well-nigh evenly diffused through the Region of the Sun , which would represent a particular Chaos : or that all Matter universally was so spread through the whole Mundane Space ; which would truly exhibit a General Chaos ; no part of the Universe being rarer or denser than another . And this is agreeable to the ancient Description of Chaos , That * the Heavens and Earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the Mundane Matter were uniformly and evenly diffused . 'T is indifferent to our Dispute , whether they suppose it to have continued a long time or very little in the state of Diffusion . For if there was but one single Moment in all past Eternity , when Matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present Frame and Order of Things . ( 3. ) It is evident from what we have newly prov'd , that in the supposition of such a Chaos or such an even diffusion either of the whole Mundane Matter or that of our System ( for it matters not which they assume ) every single Particle would have a Sphere of Void Space around it 8575 hundred thousand million million times bigger than the dimensions of that Particle . Nay further , though the proportion already appear so immense ; yet every single Particle would really be surrounded with a Void sphere Eight times as capacious as that newly mention'd ; its Diameter being compounded of the Diameter of the Proper sphere , and the Semi-diameters of the contiguous Spheres of the neighbouring Particles . From whence it appears , that every Particle ( supposing them globular or not very oblong ) would be above Nine million times their own length from any other Particle . And moreover in the whole Surface of this Void sphere there can only Twelve Particles be evenly placed , as the Hypothesis requires ; that is , at equal Distances from the Central one and from each other . So that if the Matter of our System or of the Universe was equally dispersed , like the supposed Chaos ; the result and issue would be , not only that every Atom would be many million times its own length distant from any other : but if any One should be moved mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions Odds to an Unit , that it would not strike upon any other Atom , but glide through an empty interval without any contact . ( 4. ) 'T is true , that while I calculate these Measures , I suppose all the Particles of Matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our Adversaries , who not admitting the former , but asserting the eternity of Motion , will consequently deny the latter also : because in the very moment that Motion is admitted in the Chaos , such an exact evenness cannot possibly be preserved . But this I do , not to draw any argument against them from the Universal Rest or accurately equal diffusion of Matter ; but only that I may better demonstrate the great Rarity and Tenuity of their imaginary Chaos , and reduce it to computation . Which computation will hold with exactness enough , though we allow the Particles of the Chaos to be variously moved , and to differ something in size and figure and situation . For if some Particles should approach nearer each other than in the former Proportion ; with respect to some other Particles they would be as much remoter . So that notwithstanding a small diversity of their Positions and Distances , the whole Aggregate of Matter , as long as it retain'd the name and nature of Chaos , would retain well-nigh an uniform tenuity of Texture , and may be consider'd as an homogeneous Fluid . As several Portions of the same sort of Water are reckoned to be of the same specifick gravity ; tho' it be naturally impossible that every Particle and Pore of it , consider'd Geometrically , should have equal sizes and dimensions . We have now represented the true scheme and condition of the Chaos ; how all the Particles would be disunited ; and what vast intervals of empty Space would lie between each . To form a System therefore , 't is necessary that these squander'd Atoms should convene and unite into great and compact Masses , like the Bodies of the Earth and Planets . Without such a coalition the diffused Chaos must have continued and reign'd to all eternity . But how could Particles so widely dispersed combine into that closeness of Texture ? Our Adversaries can have only these two ways of accounting for it . First , By the Common Motion of Matter , proceeding from external Impulse and Conflict ( without attraction ) by which every Body moves uniformly in a direct line according to the determination of the impelling force . For , they may say , the Atoms of the Chaos being variously moved according to this Catholick Law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge Masses might be formed , as afterwards became Suns and Planets : or there might arise some vertiginous Motions or Whirlpools in the Matter of the Chaos ; whereby the Atoms might be thrust and crowded to the middle of those Whirlpools , and there constipate one another into great solid Globes , such as now appear in the World. Or secondly by mutual Gravitation or Attraction . For they may assert , that Matter hath inherently and essentially such an internal energy , whereby it incessantly tends to unite it self to all other Matter : so that several Particles , placed in a Void space , at any distance whatsoever would without any external impulse spontaneously convene and unite together . And thus the Atoms of the Chaos , though never so widely diffused , might by this innate property of Attraction soon assemble themselves into great sphaerical Masses , and constitute Systems like the present Heaven and Earth . This is all that can be proposed by Atheists , as an efficient cause of the World. For as to the Epicurean Theory , of Atoms descending down an infinite space by an inherent principle of Gravitation , which tends not toward other Matter , but toward a Vacuum or Nothing ; and verging from the Perpendicular * no body knows why , nor when , nor where ; 't is such miserable absurd stuff , sorepugnant to it self , and so contrary to the known Phaenomena of Nature , though it contented supine unthinking Atheists for a thousand years together ; that we will not now honour it with a special refutation . But what it hath common with the other Explications , we will fully confute together with Them in these three Propositions . ( 1. ) That by Common Motion ( without attraction ) the dissever'd Particles of the Chaos could never make the World ; could never convene into such great compact Masses , as the Planets now are ; nor either acquire or continue such Motions , as the Planets now have . ( 2. ) That such a mutual Gravitation or spontaneous Attraction can neither be inherent and essential to Matter ; nor ever supervene to it , unless impress'd and infused into it by a Divine Power . ( 3. ) That though we should allow such Attraction to be natural and essential to all Matter ; yet the Atoms of a Chaos could never so convene by it , as to form the present System : or if they could form it , it could neither acquire such Motions , nor continue permanent in this state , without the Power and Providence of a Divine Being . I. And first , that by Common Motion the Matter of Chaos could never convene into such Masses , as the Planets now are . Any man , that considers the spacious void intervals of the Chaos , how immense they are in proportion to the bulk of the Atoms , will hardly induce himself to believe , that Particles so widely disseminated could ever throng and crowd one another into a close and compact texture . He will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other Atoms might be separated again , and so on in an eternal vicissitude of Fast and Loose , without ever consociating into the huge condense Bodies of Planets ; some of whose Particles upon this supposition must have travell'd many millions of Leagues through the gloomy regions of Chaos , to place themselves where they now areBut then how rarely would there be any clashing at all ; how very rarely in comparison to the number of Atoms ? The whole multitude of them generally speaking , might freely move and rove for ever with very little occurring or interfering . Let us conceive two of the nearest Particles according to our former Calculation ; or rather let us try the same proportions in another Example , that will come easier to the Imagination . Let us suppose two Ships , fitted with durable Timber and Rigging , but without Pilot or Mariners , to be placed in the vast Atlantick or the Pacifique Ocean , as far asunder as may be . How many thousand years might expire , before those solitary Vessels should happen to strike one against the other ? But let us imagine the Space yet more ample , even the whole face of the Earth to be cover'd with Sea , and the two Ships to be placed in the opposite Poles : might not they now move long enough without any danger of clashing ? And yet I find , that the two nearest Atoms in our ev●●ly diffused Chaos have ten thousand times less p●●portion to the two Void circular Planes around them , than our two Ships would have to the whole Surface of the Deluge . Let us assume then another Deluge ten thousand times larger than Noah's . Is it not now utterly incredible , that our two Vessels , placed there Antipodes to each other , should ever happen to concur ? And yet let me add , that the Ships would move in one and the same Surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the Atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the Ships , even in the last and unlikeliest instance . But they may say , Though the Odds indeed be unspeakable that the Atoms do not convene in any set number of Trials , yet in an infinite Succession of them may not such a Combination possibly happen ? But let them consider , that the improbability of Casual Hits is never diminished by repetition of Trials ; they are as unlikely to fall out at the Thousandth as at the First . So that in a matter of mere Chance , when there is so many Millions odds against any assignable Experiment ; 't is in vain to expect it should ever succeed , even in endless Duration . But though we should concede it to be simply possible , that the Matter of Chaos might convene into great Masses , like Planets : yet it 's absolutely impossible , that those Masses should acquire such revolutions about the Sun. Let us suppose any one of those Masses to be the Present Earth . Now the annual Revolution of the Earth must proceed ( in this Hypothesis ) either from the Summ and Result of the several motions of all the Particles that formed the Earth , or from a new Impulse from some external Matter , after it was formed . The former is apparently absurd , because the Particles that form'd the round Earth must needs convene from all points and quarters toward the middle , and would generally tend toward its Center ; which would make the whole Compound to rest in a Poise : or at least that overplus of Motion , which the Particles of one Hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a Body with that prodigious velocity . And secondly , 't is impossible , that any external Matter should impell that compound Mass , after it was formed . 'T is manifest , that nothing else could impell it , unless the Aethereal Matter be supposed to be carried about the Sun like a Vortex or Whirlpool , as a Vehicle to convey it and the rest of the Planets . But this is refuted from what we have shewn above , that those Spaces of the Aether may be reckon'd a mere Void , the whole Quantity of their Matter scarce amounting to the weight of a Grain . 'T is refuted also from Matter of Fact in the Motion of Comets ; which , as often as they are visible to Us , are in the Region of our Planets ; and there are observed to move , some in quite contrary courses to Theirs , and some in cross and oblique ones , in Planes inclined to the Plane of the Ecliptick in all kinds of Angles : which firmly evinces , that the Regions of the Aether are empty and free , and neither resist nor assist the Revolutions of Planets . But moreover there could not possibly arise in the Chaos any Vortices or Whirlpools at all ; either to form the Globes of the Planets , or to revolve them when formed . 'T is acknowledged by all , that inanimate unactive Matter moves always in a streight Line , nor ever reflects in an Angle , nor bends in a Circle ( which is a continual reflexion ) unless either by some external Impulse , that may divert it from the direct motion , or by an intrinseck Principle of Gravity or Attraction that may make it describe a curve line about the attracting Body . But this latter Cause is not now supposed : and the former could never beget Whirlpools in a Chaos of so great a Laxity and Thinness . For 't is matter of certain experience and universally allowed , that all Bodies moved circularly have a perpetual endeavour to recede from the Center , and every moment would fly out in right Lines , if they were not violently restrain'd and kept in by contiguous Matter . But there is no such restraint in the supposed Chaos , no want of empty room there ; no possibility of effecting one single Revolution in way of a Vortex , which necessarily requires ( if Attraction be not supposed ) either an absolute Fulness of Matter , or a pretty close Constipation and mutual Contact of its Particles . And for the same reason 't is evident , that the Planets could not continue their Revolutions about the Sun ; though they could possibly acquire them . For to drive and carry the Planets in such Orbs as they now describe , that Aethereal Matter must be compact and dense , as dense as the very Planets themselves : otherwise they would certainly fly out in Spiral Lines to the very circumference of the Vortex . But we have often inculcated , that the wide Tracts of the Aether may be reputed as a mere extended Void . So that there is nothing ( in this Hypothesis ) that can retain and bind the Planets in their Orbs for one single moment ; but they would immediately desert them and the neighbourhood of the Sun , and vanish away in Tangents to their several Circles into the Abyss of Mundane Space . II. Secondly we affirn , that mutual Gravitation or spontaneous Attraction cannot possibly be innate and essential to Matter . By Attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really Pulsion and Trusion ; and belongs to that Common Motion , which we have already shewn to be insufficient for the formation of a World. But we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of Matter would mutually attract or mutually tend and press to all others ; so that , for instance , two distant Atoms in vacuo would spontaneously convene together without the impulse of external Bodies . Now fiirst we say , if our Atheists suppose this power to be inherent and essential to Matter ; they overthrow their own Hypothesis : there could never be a Chaos at all upon these terms , but the present form of our System must have continued from all Eternity ; against their own Supposition , and what we have proved in our Last . For if they affirm , that there might be a Chaos notwithstanding innate Gravity ; then let them assign any Period though never so remote , when the diffused Matter might convene . They must confess , that before that assigned Period Matter had existed eternally , inseparably endued with this principle of Attraction ; and yet had never attracted nor convened before , in that infinite duration : which is so monstrous an absurdity , as even They will blush to be charged with . But some perhaps may imagin , that a former System might be dissolved and reduced to a Chaos , from which the present System might have its Original , as that Former had from another , and so on ; new Systems having grown out of old ones in infinite Vicissitudes from all past eternity . But we say , that in the Supposition of innate Gravity no System at all could be dissolved . For how is it possible , that the Matter of solid Masses like Earth and Planets and Stars should fly up from their Centers against its inherent principle of mutual Attraction , and diffuse it self in a Chaos ? This is absurder than the other : That only supposed innate Gravity not to be exerted ; This makes it to be defeated , and to act contrary to its own Nature . So that upon all accounts this essential power of Gravitation or Attraction is irreconcilable wirh the Atheist's own Doctrine of a Chaos . And secondly 't is repugnant to Common Sense and Reason . 'T is utterly unconceivable , that inanimate brute Matter , without the mediation of some Immaterial Being , should operate upon and affect other Matter without mutual Contact ; that distant Bodies should act upon each other through a Vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . We will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have competent use of Thinking , and are initiated into , I do not say the Mysteries , but the plainest Principles of Philosophy . Now mutual Gravitation or Attraction , in our present acception of the Words , is the same thing with This ; 't is an operation or virtue or influence of distant Bodies upon each other through an empty Interval , without any Effluvia or Exhalations or other corporeal Medium to convey and transmit it . This Power therefore cannot be innate and essential to Matter . And if it be not essential ; it is consequently most manifest , since it doth not depend upon Motion or Rest or Figure or Position of Parts , which are all the ways that Matter can diversify it self , that it could never supervene to it , unless impress'd and infus'd into it by an immaterial and divine Power . We have proved , that a Power of mutual Gravitation , without contact or impulse , can in no-wise be attributed to mere Matter : or if it could ; we shall presently shew , that it would be wholly unable to form the World out of Chaos . What then if it be made appear , that there is really such a Power of Gravity , which cannot be ascribed to mere Matter , perpetually acting in the constitution of the present System ? This would be a new and invincible Argument for the Being of God : being a direct and positive proof , that an immaterial living Mind doth inform and actuate the dead Matter , and support the Frame of the World. I will lay before you some certain Phaenomena of Nature ; and leave it to your consideration from what Principle they can proceed . 'T is demonstrated , That the Sun , Moon and all the Planets do reciprocally gravitate one toward another : that the Gravitating power of each of them is exactly proportional to their Matter , and arises from the several Gravitations or Attractions of all the individual Particles that compose the whole Mass : that all Matter near the Surface of the Earth , ( and so in all the Planets ) doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable Points ; though the Tendency downward be praedominant and alone discernible , because of the Greatness and Nearness of the attracting Body , the Earth : that every Particle of the whole System doth attract and is attracted by all the rest , All operating upon All : that this Universal Attraction or Gravitation is an incessant , regular and uniform Action by certain and establish'd Laws according to Quantity of Matter and Longitude of Distance : that it cannot be destroyd nor impaired nor augmented by any thing , neither by Motion or Rest , nor Situation nor Posture , nor alteration of Form , nor diversity of Medium : that it is not a Magnetical Power , nor the effect of a Vortical Motion ; those common attempts toward the Explication of Gravity : These things , I say , are fully demonstrated , as matters of Fact , by that very ingenious Author , whom we cited before . Now how is it possible that these things should be effected by any Material and Mechanical Agent ? We have evinced , that mere Matter cannot operate upon Matter without mutual Contact . It remains then , that these Phaenomena are produced either by the intervention of Air or Aether or other such medium , that communicates the Impulse from one Body to another ; or by Effluvia and Spirits that are emitted from the one , and pervene to the other . We can conceive no other way of performing them Mechanically . But what impulse or agitation can be propagated through the Aether from one Particle entombed and wedged in the very Center of the Earth to another in the Center of Saturn ? Yet even those two Particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other Situation imaginable . And because the Impulse from this Particle is not directed to That only ; but to all the rest in the Universe , to all quarters and regions , at once invariably and incessantly : to do this mechanically , the same physical Point of Matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . But if this Particle cannot propagate such Motion ; much less can it send out Effluvia to all points without intermission or variation ; such multitudes of Effluvia as to lay hold on every Atom in the Universe without missing of one . Nay every single Particle of the very Effluvia ( since they also attract and gravitate ) must in this Supposition emit other secondary Effluvia all the World over ; and those others still emit more , and so in infinitum . Now if these things be repugnant to Humane Reason ; we have great reason to affirm , That Universal Gravitation , a thing certainly existent in Nature , is above all Mechanism and material Causes , and proceeds from a higher principle , a Divine energy and impression . III. Thirdly we affirm ; That , though we shouldallow , that reciprocal Attraction is essential to Matter ; yet the Atoms of a Chaos could never so convene by it , as to form the present System ; or if they could form it , yet it could neither acquire these Revolutions , nor subsist in the present condition , without the Conservation and Providence of a Divine Being . ( 1. ) For first , if the Matter of the Universe , and consequently the Space through which it 's diffused , be supposed to be Finite ( and I think it might be demonstrated to be so ; but that we have already exceeded the just measures of a Sermon ) then , since every single Particle hath an innate Gravitation toward all others , proportionated by Matter and Distance : it evidently appears , that the outward Atoms of the Chaos would necessarily tend inwards and descend from all quarters toward the Middle of the whole Space ; for in respect to every Atom there would lie through the Middle the greatest quantity of Matter and the most vigorous Attraction : and those Atoms would there form and constitute one huge sphaerical Mass ; which would be the only Body in the Universe . It is plain therefore , that upon this Supposition the Matter of the Chaos could never compose such divided and different Masses , as the Stars and Planets of the present World. But allowing our Adversaries , that the Planets might be composed : yet however they could not possibly acquire such Revolutions in Circular Orbs , or ( which is all one to our present purpose ) in Ellipses very little Eccentric . For let them assign any place where the Planets were formed . Was it nearer to the Sun , than the present distances are ? But that is notoriously absurd : for then they must have ascended from the place of their Formation , against the essential property of mutual Attraction . Or were each formed in the same Orbs , in which they now move ? But then they must have moved from the Point of Rest , in an horizontal Line without any inclination or descent . Now there is no natural Cause , neither Innate Gravity nor Impulse of external Matter , that could beget such a Motion . For Gravity alone must have carried them downwards to the Vicinity of the Sun. And that the ambient Aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . Or were they made in some higher regions of the Heavens ; and from thence descended by their essential Gravity , till they all arrived at their respective Orbs ; each with its present degree of Velocity , acquired by the fall ? But then why did they not continue their descent , till they were contiguous to the Sun ; whither both Mutual Attraction and Impetus carried them ? What natural Agent could turn them aside , could impell them so strongly with a transverse Side-blow against that tremendous Weight and Rapidity , when whole Planets were a falling ? But if we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the Sun , and to fall on one side of it : then indeed the force of their Fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of Motion and Velocity , with which they descended before . Such an eccentric Motion as this , much after the manner that Comets revolve about the Sun , they might possibly acquire by their innate principle of Gravity : but circular Revolutions in concentric Orbs about the Sun or other central Body could in no-wise be attain'd without the power of the Divine Arm. For the Case of the Planetary Motions is this . Let us conceive all the Planets to be formed or constituted with their Centers in their several Orbs ; and at once to be impress'd on them this Gravitating Energy toward all other Matter , and a transverse Impulse of a just quantity in each , projecting them directly in Tangents to those Orbs. The Compound Motion , which arises from this Gravitation and Projection together , describes the present Revolutions of the Primary Planets about the Sun , and of the Secondary about Those : the Gravity prohibiting , that they cannot recede from the Centers of their Motions ; and the transverse Impulse with-holding , that they cannot approach to them . Now although Gravity could be innate ( which we have prov'd that it cannot be ) yet certainly this projected , this transverse and violent Motion can only be ascribed to the Right hand of the most high God , Creator of Heaven and Earth . But finally , if we should grant them , that these Circular Revolutions could be naturally attained ▪ or , if they will , that this very individual World in its present posture and motion was actually formed out of Chaos by Mechanical Causes : yet it requires a Divine Power and Providence to have preserved it so long in the present state and condition . For what are the Causes , that preserve the System of our Sun and his Planets ; so that the Planets continue to move in the same Orbs , neither receding from the Sun , nor approaching nearer to him ? We have shewn , that a Transverse Impulse , impress'd upon the Planets , retains them in their several Orbs , that they are not drawn down toward the Sun. And again , their Gravitating Powers so incline them towards the Sun , that they are not carried upwards beyond their due distance from him . These two great Agents , a Transverse Impulse , and Gravity , are the Secondary Causes , under God , that maintain the System of Sun and Planets . Gravity we understand to be a constant Energy or Faculty , perpetually acting by certain Measures and naturally inviolable Laws ; we say , a Faculty and Power : for we cannot conceive that the Act of Gravitation of this present Moment can propagate it self or produce that of the next . But the Transverse Impulse we conceive to have been one single Act. For by reason of the Inactivity of Matter and its inability to change its present State either of Moving or Resting , that Transverse Motion would from one single Impulse continue for ever equal and uniform , unless changed by the resistance of occurring Bodies or by a Gravitating Power . So that the Planets , since they move Horizontally ( whereby Gravity doth not alter their swiftness ) and through the liquid and unresisting Spaces of the Heavens ( where either no Bodies at all or inconsiderable ones do occur ) may preserve the same Velocity , which the first Impulse imprest upon them , not only for five or six thousand years , but many Millions of Millions . It appears then , that if there was but One Vast Sun in the Universe , and all the rest were Planets , revolving around him in Concentric Orbs , at convenient Distances : such a System , as that , would very long endure ; could it but naturally have a Principle of Mutual Attraction , and be once actually put into Circular Motions . But the Frame of the present World hath a quite different structure : here 's an innumerable multitude of Fixt Stars or Suns ; all which being made up of the same common Matter , must be supposed to be equally endued with a Power of Gravitation . For if All have not such a power , what is it that could make that difference between Bodies of the same sort ? Nothing surely but a Deity , could have so arbitrarily indued our Sun and Planets with a Power of Gravity not essential to Matter ; while all the Fixt Stars , that are so many Suns , have nothing of that Power . If the Fixt Stars then are supposed to have no Power of Gravitation , 't is a plain proof of a Divine Being . And 't is as plain a proof of a Divine Being ; if they have the Power of Gravitation . For since they are neither revolved about a common Center , nor have any Transverse Impulse , what is there else to restrain them from approaching toward each other , as their Gravitating Power incites them ? What Natural Cause can overcome Nature it self ? What is it that holds and keeps them in fixed Stations and Intervals against an incessant and inherent Tendency to desert them ? Nothing could hinder , but that the Outward Stars with their Systems of Planets must necessarily have descended toward the middlemost System of the Universe , whither all would be the most strongly attracted from all parts of a Finite Space . It is evident therefore that the present Frame of Sun and Fixt Stars could not possibly subsist without the Providence of that Almighty Deity , who spake the word and they were made , who commanded and they were created ; who hath made them fast for ever and ever , and hath given them a Law , which shall not be broken . ( 2. ) And secondly in the Supposition of an infinite Chaos , 't is hard indeed to determin , what would follow in this imaginary Case from an innate Principle of Gravity . But to hasten to a conclusion , we will grant for the present , that the diffused Matter might convene into an infinite Number of great Masses at great distances from one another , like the Stars and Planets of this visible part of the World. But then it is impossible , that the Planets should naturally attain these circular Revolutions , either by Principle of Gravitation , or by impulse of ambient Bodies . It is plain , here is no difference as to this ; whether the World be Infinite or Finite : so that the same Arguments that we have used before , may be equally urged in this Supposition . And though we should concede , that these Revolutions might be acquired , and that all were settled and constituted in the present State and Posture of Things ; yet , we say , the continuance of this Frame and Order , for so long a duration as the known Ages of the World , must necessarily infer the Existence of God. For though the Universe was infinite , the now Fixt Stars could not be fixed , but would naturally convene together , and confound System with System : because , all mutually attracting , every one would move whither it was most powerfully drawn . This , they may say , is indubitable in the case of a Finite World , where some Systems must needs be Outmost , and therefore be drawn toward the Middle : but when Infinite Systems succeed one another through an Infinite Space , and none is either inward or outward ; may not all the Systems be situated in an accurate Poise ; and , because equally attracted on all sides , remain fixed and unmoved ? But to this we reply ; That unless the very mathematical Center of Gravity of every System be placed and fixed in the very mathematical Center of the Attractive Power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . Now he that considers , what a mathematical Center is , and that Quantity is infinitely divisible ; will never be persuaded , that such an Universal Equilibrium arising from the coincidence of Infinite Centers can naturally be acquired or maintained . If they say ; that upon the Supposition of Infinite Matter , every System would be infinitely , and therefore equally attracted on all sides ; and consequently would rest in an exact Equilibrium , be the Center of its Gravity in what Position soever : this will overthrow their very Hypothesis . For at this rate in an infinite Chaos nothing at all could be formed ; no Particles could convene by mutual Attraction ; because every one there must have Infinite Matter around it , and therefore must rest for ever being evenly balanced between Infinite Attractions . Even the Planets upon this principle must gravitate no more toward the Sun , than any other way : so that they would not revolve in curve Lines , but fly away in direct Tangents , till they struck against other Planets or Stars in some remote regions of the Infinite Space . An equal Attraction on all sides of all Matter is just equal to no Attraction at all : and by this means all the Motion in the Universe must proceed from external Impulse alone ; which we have proved before to be an incompetent Cause for the Formation of a World. And now , O thou almighty and eternal Creator , having considered the Heavens the work of thy fingers , the Moon and the Stars which thou hast ordained , with all the company of Heaven we laud and magnify thy glorious Name , evermore praising thee and saying ; Holy , Holy , Holy , Lord God of Hosts , Heaven and Earth are full of thy Glory : Glory be to thee , O Lord most High. A CONFUTATION OF ATHEISM FROM THE Origin and Frame of the World. The Third and Last PART . The Eighth SERMON preached December 5. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . HAving abundantly proved in our Last Exercise , That the Frame of the present World could neither be made nor preserved without the Power of God ; we shall now consider the structure and motions of our own System , if any characters of Divine Wisdom and Goodness may be discoverable by us . And even at the first and general View it very evidently appears to us ( which is our FOURTH and Last Proposition , ) That the Order and Beauty of the Systematical Parts of the World , the Discernible Ends and Final Causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Meliority above what was necessary to be , do evince by a reflex Argument , that it could not be produced by Mechanism or Chance , but by an Intelligent and Benign Agent , that by his excellent Wisdom made the Heavens . But before we engage in this Disquisition , we must offer one necessary Caution ; that we need not nor do not confine and determin the purposes of God in creating all Mundane Bodies , merely to Humane Ends and Uses . Not that we believe it laborious and painfull to Omnipotence to create a World out of Nothing ; or more laborious to create a great World , than a small one : so as we might think it disagreeable to the Majesty and Tranquillity of the Divine Nature to take so much pains for our sakes . Nor do we count it any absurdity , that such a vast and immense Universe should be made for the sole use of such mean and unworthy Creatures as the Children of Men. For if we consider the Dignity of an Intelligent Being , and put that in the scales against brute inanimate Matter ; we may affirm , without over-valuing Humane Nature , that the Soul of one vertuous and religious Man is of greater worth and excellency than the Sun and his Planets and all the Stars in the World. If therefore it could appear , that all the Mundane Bodies are some way conducible to the service of Man ; if all were as beneficial to us , as the Polar Stars were formerly for Navigation : as the Moon is for the flowing and ebbing of Tides , by which an inestimable advantage accrues to the World ; for her officious Courtesie in long Winter Nights , especiaally to the more Northern Nations , who in a continual Night it may be of a whole month are so pretty well accommodated by the Light of the Moon reflected from frozen Snow , that they do not much envy their Antipodes a month's presence of the Sun : if all the Heavenly Bodies were thus serviceable to us , we should not be backward to assign their usefulness to Mankind , as the sole end of their Creation . But we dare not undertake to shew , what advantage is brought to Us by those innumerable Stars in the Galaxy and other parts of the Firmament , not discernible by naked eyes , and yet each many thousand times bigger than the whole body of the Earth : If you say , they beget in us a great Idea and Veneration of the mighty Author and Governour of such stupendous Bodies , and excite and elevate our minds to his adoration and praise ; you say very truly and well . But would it not raise in us a higher apprehension of the infinite Majesty and boundless Beneficence of God , to suppose that those remote and vast Bodies were formed , not merely upon Our account to be peept at through an Optick Glass , but for different ends and nobler purposes ? And yet who will deny , but that there are great multitudes of lucid Stars even beyond the reach of the best Telescopes ; and that every visible Star may have opake Planets revolve about them , which we cannot discover ? Now if they were not created for Our sakes ; it is certain and evident , that they were not made for their own . For Matter hath no life nor perception , is not conscious of its own existence , nor capable of happiness , nor gives the Sacrifice of Praise and Worship to the Author of its Being . It remains therefore , that all Bodies were formed for the sake of Intelligent Minds : and as the Earth was principally designed for the Being and Service and Contemplation of Men ; why may not all other Planets be created for the like Uses , each for their own Inhabitants which have Life and Understanding ? If any man will indulge himself in this Speculation , he need not quarrel with revealed Religion upon such an account . The Holy Scriptures do not forbid him to suppose as great a Multitude of Systems and as much inhabited , as he pleases . 'T is true ; there is no mention in Moses's Narrative of the Creation , of any People in other Planets . But it plainly appears , that the Sacred Historian doth only treat of the Origins of Terrestrial Animals : he hath given us no account of God's creating the Angels ; and yet the same Author , in the ensuing parts of the Pentateuch , makes not unfrequent mention of the Angels of God. Neither need we be sollicitous about the condition of those Planetary People , nor raise frivolous Disputes , how far they may participate in the Miseries of Adam's Fall , or in the benefits of Christ's Incarnation . As if , because they are supposed to be Rational , they must needs be concluded to be Men ? For what is Man ? not a Reasonable Animal merely , for that is not an adequate and distinguishing Definition ; but a Rational Mind of such particular Faculties , united to an Organical Body of such a certain Structure and Form , in such peculiar Laws of Connexion between the Operations and Affections of the Mind and the Motions of the Body . Now God Almighty by the inexhausted fecundity of his creative Power may have made innumerable Orders and Classes of Rational Minds ; some in their natural perfections higher than Humane Souls , others inferior . But a Mind of superior or meaner capacities than Humane would constitute a different Species , though united to a Humane Body in the same Laws of Connexion : and a Mind of Humane Capacities would make another Species , if united to a different Body in different Laws of Connexion . For this Sympathetical Union of a Rational Soul with Matter , so as to produce a Vital communication between them , is an arbitrary institution of the Divine Wisdom : there is no reason nor foundation in the separate natures of either substance , why any Motion in the Body should produce any Sensation at all in the Soul ; or why This motion should produce That particular Sensation , rather than any other . God therefore may have join'd Immaterial Souls , even of the same Class and Capacities in their separate State , to other kinds of Bodies and in other Laws of Union ; and from those different Laws of Union there will arise quite different affections and natures and species of the compound Beings . So that we ought not upon any account to conclude , that if there be Rational Inhabitants in the Moon or Mars or any unknown Planets of other Systems , they must therefore have Humane Nature , or be involved in the Circumstances of Our World. And thus much was necessary to be here inculcated ( which will obviate and preclude the most considerable objections of our Adversaries ) that we do not determine the Final Causes and Usefulness of the Systematical parts of the World , merely as they have respect to the Exigencies or Conveniencies of Humane Life . Let us now turn our thoughts and imaginations to the Frame of our System , if there we may trace any visible footsteps of Divine Wisdom and Beneficence . But we are all liable to many mistakes by the prejudices of Childhood and Youth , which few of us ever correct by a serious scrutiny in our riper years , and a Contemplation of the Phaenomena of Nature in their Causes and Beginnings . What we have always seen to be done in one constant and uniform manner ; we are apt to imagin there was but that one way of doing it , and it could not be otherwise . This is a great error and impediment in a disquisition of this nature : to remedy which , we ought to consider every thing as not yet in Being ; and then diligently examin , if it must needs have been at all , or what other ways it might have been as possibly as the present ; and if we find a greater Good and Utility in the present constitution , than would have accrued either from the total Privation of it , or from other frames and structures that might as possibly have been as It : we may then reasonably conclude , that the present constitution proceeded , neither from the necessity of material Causes , nor the blind shuffles of an imaginary Chance , but from an intelligent and Good Being , that formed it that particular way out of choice and design . And especially if this Usefulness be conspicuous not in one or a few instances only , but in a long train and series of Things , this will give us a firm and infallible assurance , that we have not pass'd a wrong Judgment . I. Let us proceed therefore by this excellent Rule in the contemplation of Our System . 'T is evident that all the Planets receive Heat and Light from the body of the Sun. Our own Earth in particular would be barren and desolate , a dead dark lump of Clay , without the benign influence of the Solar Rayes ; which without question is true of all the other Planets . It is good therefore , that there should be a Sun , to warm and cherish the Seeds of Plants , and excite them to Vegetation ; to impart an uninterrupted Light to all parts of his System for the Subsistence of Animals . But how came the Sun to be Luminous ? not from the necessity of natural Causes , or the constitution of the Heavens . All the Planets might have moved about him in the same Orbs and the same degrees of Velocity as now ; and yet the Sun might have been an opake and cold Body like Them. For as the six Primary Planets revolve about Him , so the Secondary ones are moved about Them , the Moon about the Earth , the Satellites about Iupiter , and others about Saturn ; the one as regularly as the other , in the same Sesquialteral proportion of the times of their Periodical Revolutions to the Semidiameters of their Orbs. So that , though we suppose the present Existence and Conservation of the System , yet the Sun might have been a Body without Light or Heat , of the same kind with the Earth and Iupiter and Saturn . But then what horrid darkness and desolation must have reign'd in the World ? It had been unfit for the Divine purposes in creating vegetable and sensitive and rational Creatures . It was therefore the contrivance and choice of a Wise and Good Being ; that the Central Sun should be a Lucid Body , to communicate warmth and light and life to the Planets around him . II. We have shewed in our Last , that the concentric Revolutions of the Planets about the Sun proceed from a compound Motion ; a Gravitation toward the Sun , which is a constant Energy infused into Matter by the Author of all things , and a projected transverse Impulfe in Tangents to their several Orbs , that was impress'd at first by the Divine Arm , and will carry them around till the end of the World. But now admitting that Gravity may be essential to Matter ; and that a transverse Impulse might be acquired too by Natural Causes , yet to make all the Planets move about the Sun in circular Orbs ; there must be given to each a determinate Impulse , these present particular degrees of Velocity which they now have , in proportion to their Distances from the Sun and to the quantity of the Solar Matter . For had the Velocities of the several Planets been greater or less than they are now , at the same distances from the Sun ; or had their Distances from the Sun , or the quantity of the Sun's Matter and consequently his Attractive Power been greater or less than they are now , with the same Velocities : they would not have revolved in concentric Circles as they do , but have moved in Hyperbola's or Parabola's or in Ellipses very Eccentric . The same may be said of the Velocities of the Secondary Planets with respect to their Distances from the Centers of Their Orbs , and to the Quantities of the Matter of those Central Bodies . Now that all these Distances and Motions and Quantities of Matter should be so accurately and harmoniously adjusted in this great Variety of our System , is above the fortuitous Hits of blind material Causes , and must certainly flow from that eternal Fountain of Wisdom , the Creator of Heaven and Earth , who always acts Geometrically , by just and adequate numbers and weights and measures . And let us examin it further by our Critical Rule : Are the present Revolutions in circular Orbs more beneficial , than the other would be ? If the Planets had moved in those Lines above named ; sometimes they would have approached to the Sun as near as the Orb of Mercury , and sometimes have exorbitated beyond the distance of Saturn : and some have quite left the Sun without ever returning . Now the very constitution of a Planet would be corrupted and destroyed by such a change of the Interval between it and the Sun : no living thing could have endured such unspeakable excesses of Heat and Cold : all the Animals of our Earth must inevitably have perished , or rather never have been . So that as sure as it is good , very good , that Humane Nature should exist ; so certain it is that the circular Revolutions of the Earth ( and Planets ) rather than those other Motions which might as possibly have been , do declare not only the Power of God , but his Wisdom and Goodness . III. It is manifest by our last Discourse , that the Aethereal Spaces are perfectly fluid ; they neither assist nor retard , neither guide nor divert the Revolutions of the Planets ; which rowl through those Regions as free and unresisted , as if they moved in a vacuum . So that any of them might as possibly have moved in opposite Courses to the present , and in Planes crossing the Plane of the Ecliptick in any kind of Angles . Now if the System had been fortuitously formed by the convening Matter of a Chaos ; how is it conceivable , that all the Planets both Primary and Secondary , should revolve the same Way from the West to the East , and that in the same Plane too without any considerable variation ? No natural and necessary Cause could so determin their motions ; and 't is millions of millions odds to an unit in such a Cast of a Chance . Such an apt and regular Harmony , such an admirable Order and Beauty must deservedly be ascribed to Divine Art and Conduct . Especially if we consider , that the smallest Planets are situated nearest the Sun and each other ; whereas Iupiter and Saturn , that are vastly greater than the rest and have many Satellites about them , are wisely removed to the extreme Regions of the System , and placed at an immense Distance one from the other . For even now at this wide interval they are observed in their Conjunctions to disturb one anothers motions a little by their gravitating Powers : but if such vast Masses of Matter had been situated much nearer to the Sun or to each other ( as they might as easily have been , for any mechanical or fortuitous Agent ) they must necessarily have caused a considerable disturbance and disorder in the whole System . IV. But let us consider the particular Situation of our Earth and its distance from the Sun. It is now placed so conveniently , that Plants thrive and flourish in it , and Animals live : this is matter of fact , and beyond all dispute . But how came it to pass at the beginning , that the Earth moved in its present Orb ? We have shown before , that if Gravity and a Projected Motion be fitly proportion'd , any Planet would freely revolve at any assignable distance within the Space of the whole System . Was it mere Chance then , or Divine Counsel and Choice , that constituted the Earth in its present Situation ? To know this ; we will enquire , if this particular Distance from the Sun be better for our Earth and its Creatures , than a greater or less would have been . We may be mathematically certain , That the Heat of the Sun is according to the density of the Sun beams , and is reciprocally proportional to the square of the distance from the Body of the Sun. Now by this Calculation , suppose the Earth should be removed and placed nearer to the Sun , and revolve for instance in the Orbit of Mercury ; there the whole Ocean would even boil with extremity of Heat , and be all exhaled into Vapors ; all Plants and Animals would be scorched and consumed in that fiery Furnace . But suppose the Earth should be carried to the great Distance of Saturn ; there the whole Globe would be one Frigid Zone , the deepest Seas under the very Equator would be frozen to the bottom ; there would be no Life , no Germination ; nor any thing that comes now under our knowledge or senses . It was much better therefore , that the Earth should move where it does , than in a much greater or less Interval from the Body of the Sun. And if you place it at any other Distance , either less or more than Saturn or Mercury ; you will still alter it for the worse proportionally to the Change. It was situated therefore where it is , by the Wisdom of some voluntary Agent ; and not by the blind motions of Fortune or Fate . If any one shall think with himself , How then can any Animal at all live in Mercury and Saturn in such intense degrees of Heat and Cold ? Let him only consider , that the Matter of each Planet may have a different density and texture and form , which will dispose and qualifie it to be acted on by greater or less degrees of Heat according to their several Situations ; and that the Laws of Vegetation and Life and Sustenance and Propagation are the arbitrary pleasure of God , and may vary in all Planets according to the Divine Appointment and the Exigencies of Things , in manners incomprehensible to our Imaginations . 'T is enough for our purpose to discern the tokens of Wisdom in the placing of our Earth ; if its present constitution would be spoil'd and destroy'd , if we could not wear Flesh and Blood , if we could not have Humane Nature at those different Distances . V. We have all learnt from the Doctrine of the Sphere , that the Earth revolves with a double motion . For while it is carried around the Sun in the Orbis Magnus once a year , it perpetually wheels about its own Axis once in a day and a night : so that in 24 hours space it hath turn'd all the parts of the Equinoctial to the rayes of the Sun. Now the Uses of this vertiginous motion are very conspicuous ; for this is it that gives Day and Night successively over the face of the whole Earth , and makes it habitable all around : without this Diurnal Rotation one ▪ Hemisphere would lie dead and torpid in perpetual Darkness and Frost , and the best part of the other would be burnt up and depopulated by so permanent a Heat . It is better therefore , that the Earth should often move about its own Center , and make these usefull Vicissitudes of Night and Day , than expose always the same side to the action of the Sun. But how came it to be so moved ? not from any necessity of the Laws of Motion or the System of the Heavens . It might annually have compassed the Sun , and yet have always turn'd the same Hemisphere towards it . This is matter of Fact and Experiment in the motion of the Moon ; which is carried about the Earth , in the very same manner as the Earth about the Sun , and yet always shews the same face to Us. She indeed , notwithstanding this , turns all her Globe to the Sun by moving in her menstrual Orb , and enjoys Night and Day alternately , one Day of Hers being equal to about 14 Days and Nights of Ours . But should the Earth move in the same manner about the Sun , as the Mood does about the Earth ; one half of it could never see the Day , but must eternally be condemned to Solitude and Darkness . That the Earth therefore frequently revolves about its own Center , is another eminent token of the Divine Wisdom and Goodness . VI. But let us compare the mutual proportion of these Diurnal and Annual Revolutions ; for they are distinct from one another , and have a different degree of Velocity . The Earth rowls once about its Axis in a natural Day : in which time all the parts of the Equator move something more than 3 of the Earths Diameters ; which makes about 1100 in the space of a year . But within the same space of a year the Center of the Earth is carried above 50 times as far once round the Orbis Magnus , whose wideness we now assume to be 20000 Terrestrial Diameters . So that the annual motion is more than 50 times swifter than the Diurnal Rotation , though we measure the latter from the Equator , where the Celerity is the greatest . But it must needs be acknowledged , since the Earth revolves not upon a material and rugged , but a geometrical Plane , that the proportions of the Diurnal and Annual Motions may be varied in innumerable degrees ; any of which might have happen'd as probably as the present . What was it then that prescribed this particular Celerity to each Motion , this proportion and temperament between them both ? Let us examin it by our former Rule : if there be any Meliority in the present constitution ; if any considerable Change would be for the worse . We will suppose then , that the Annual Motion is accelerated doubly ; so that a periodical Revolution would be performed in 6 Months . Such a Change would be pernicious ; not only because the Earth could not move in a Circular Orb , which we have consider'd before ; but because the Seasons being then twice as short as they are now , the cold Winter would overtake us , before our Corn and Fruits could possibly be ripe . But shall this Motion be as much retarded , and the Seasons lengthen'd in the same proportion ? This too would be as fatal as the other : for in most Countries the Earth would be so parched and effete by the drought of the Summer , that it would afford still but one Harvest , as it doth at the present : which then would not be a sufficient store for the consumption of a Year , that would be twice as long , as now . But let us suppose , that the Diurnal Rotation is either considerably swifter or slower . And first let it be retarded ; so as to make ( for example ) but 12 Circuits in a year : then every day and night would be as long as Thirty are now , not so fitly proportion'd neither to the common affairs of Life , nor to the exigencies of Sleep and Sustenance in a constitution of Flesh and Blood. But let it then be accelerated ; and wheel a thousand times about its Center , while the Center describes one circle about the Sun : then an Equinoctial day would consist but of four Hours , which would be an inconvenient Change to the inhabitants of the Earth ; such hasty Nights as those would give very unwelcome interruptions to our Labours and Journeys and other Transactions of the World. It is better therefore , that the Diurnal and Annual Motions should be so proportion'd as they are . Let it therefore be ascribed to the transcendent Wisdom and Benignity of that God , who hath made all things very good , and loveth all things that he hath made . VII . But let us consider , not the Quantity and Proportion only , but the Mode also of this Diurnal Motion . You must conceive an imaginary Plane , which passing through the Centers of the Sun and the Earth extends it self on all sides as far as the Firmament : this Plane is called the Ecliptick ; and in this the Center of the Earth is perpetually carried without any deviation . But then the Axis of the Earth , about which its Diurnal Rotation is made , is not erect to this Plane of the Ecliptick , but inclines toward it from the Perpendiculum in an Angle of 23 degrees and a half . Now why is the Axis of the Earth in this particular posture , rather than any other ? did it happen by Chance , or proceed from Design ? To determin this question , let us see , as we have done before , if This be more beneficial to us , than any other Constitution . We all know from the very Elements of Astronomy , that this inclined Position of the Axis , which keeps always the same Direction and a constant Parallelism to it self , is the sole cause of these gratefull and needfull Vicissitudes of the four Seasons of the Year , and the Variation in length of Days . If we take away the Inclination ; it would absolutely undo these Northern Nations ; the Sun would never come nearer us , than he doth now on the tenth of March or the twelfth of September . But would we rather part with the Parallelism ? Let us suppose then that the Axis of the Earth keeps always the same Inclination toward the body of the Sun : this indeed would cause a variety of Days and Nights and Seasons on the Earth ; but then every particular Country would have always the same diversity of Day and Night , and the same constitution of Season , without any alteration : some would always have long Nights and short Days , others again perpetually long Days and short Nights : one Climate would be scorched and swelter'd with everlasting Dog-days ; while an eternal December blasted another . This surely is not quite so good as the present Order of Seasons . But shall the Axis rather observe no constant inclination to any thing , but vary and waver at uncertain times and places ? This would be a happy Constitution indeed . There could be no health , no life nor subsistence in such an irregular System ; by those surprizing Nods of the Pole we might be tossed backward or forward in a moment from Ianuary to Iune , nay possibly from the Ianuary of Greenland to the Iune of Abessinia . It is better therefore upon all accounts that the Axis should be continued in its present posture and direction : so that this also is a signal Character of Divine Wisdom and Goodness . But because several have imagin'd , that this skue posture of the Axis is a most unfortunate and pernicious thing ; that if the Poles had been erect to the Plane of the Ecliptic , all mankind would have enjoyed a very Paradise upon Earth ; a perpetual Spring , an eternal Calm and Serenity , and the Longaevity of Methuselah without pains or diseases ; we are obliged to consider it a little further . And first as to the Universal and Perpetual Spring , 't is a mere Poetical Fancy , and ( bating the equality of Days and Nights which is a thing of small value ) as to the other properties of a Spring , it is naturally impossible , being repugnant to the very form of the Globe . For to those People that dwell under or near the Aequator , this Spring would be a most pestilent and insupportable Summer ; and as for those Countries that are nearer the Poles , in which number are our own and the most considerable Nations of the World , a Perpetual Spring will not do their business ; they must have longer Days , a nearer approach of the Sun , and a less Obliquity of his Rayes ; they must have a Summer and a Harvest-time too to ripen their Grain and Fruits and Vines , or else they must bid an eternal adieu to the very best of their sustenance . It is plain , that the Center of the Earth must move all along in the Orbis Magnus ; whether we suppose a Perpetual Aequinox , or an oblique Position of the Axis . So that the whole Globe would continue in the same Distance from the Sun , and receive the same quantity of Heat from him in a Year or any assignable time , in either Hypothesis . Though the Axis then had been perpendicular ; yet take the whole Year about , and the Earth would have had the same measure of Heat , that it has now . So that here lies the question ; Whether is more beneficial , that the Inhabitants of the Earth should have the Yearly quantity of Heat distributed equally every day , or so disposed as it is , a greater share of it in Summer and in Winter a less ? It must needs be allowed , that the Temperate Zones have no Heat to spare in Summer ; 't is very well if it be sufficient for the maturation of Fruits . Now this being granted ; 't is as certain and manifest , that an even distribution of the Yearly Heat would never have brought those Fruits to maturity , as this is a known and familiar experiment , That such a quantity of Fewel all kindled at once will cause Water to boil , which being lighted gradually and successively will never be able to do it . It is clear therefore , that in the constitution of a Perpetual Aequinox the best part of the Globe would be desolate and useless : and as to that little that could be inhabited , there is no reason to expect , that it would constantly enjoy that admired Calm and Serenity . If the assertion were true ; yet some perhaps may think , that such a Felicity , as would make Navigation impossible , is not much to be envied . But it 's altogether precarious , and has no necessary foundation neither upon Reason nor Experience . For the Winds and Rains and other affections of the Atmosphere do not solely depend ( as that assertion supposeth ) upon the course of the Sun ; but partly and perhaps most frequently upon Steams and Exhalations from subterraneous Heat , upon the Positions of the Moon , the Situations of Seas or Mountains or Lakes or Woods , and many other unknown or uncertain Causes . So that , though the Course of the Sun should be invariable , and never swerve from the Equator ; yet the temperament of the Air would be mutable nevertheless , according to the absence or presence or various mixture of the other Causes . The ancient Philosophers for many ages together unanimously taught , that the Torrid Zone was not habitable . The reasons that they went upon were very specious and probable ; till the experience of these latter ages evinced them to be erroneous . They argued from coelestial Causes only , the constant Vicinity of the Sun and the directness of his Rayes ; never suspecting , that the Body of the Earth had so great an efficiency in the changes of the Air ; and that then could be the coldest and rainiest season , the Winter of the Year , when the Sun was the nearest of all , and steer'd directly over mens heads . Which is warning sufficient to deterr any man from expecting such eternal Serenity and Halcyon-days from so incompetent and partial a Cause , as the constant Course of the Sun in the Aequinoctial Circle . What general condition and temperament of Air would follow upon that Supposition we cannot possibly define ; for 't is not caused by certain and regular Motions , nor subject to Mathematical Calculations . But if we may make a conjecture from the present Constitution ; we shall hardly wish for a Perpetual ▪ Aequinox to save the charges of Weather glasses : for 't is very well known , that the Months of March and September , the two Aequinoxes of Our year , are the most windy and tempestuous , the most unsettled and unequable of Seasons in most Countries of the World. Now if this notion of an uniform Calm and Serenity be false or precarious ; then even the last supposed advantage , the constant Health and Longaevity of Men must be given up also , as a groundless conceit : for this ( according to the Assertors themselves ) doth solely , as an effect of Nature , depend upon the other . Nay further , though we should allow them their Perpetual Calm and Aequability of Heat ; they will never be able to prove , that therefore Men would be so vivacious as they would have us believe . Nay perhaps the contrary may be inferr'd , if we may argue from present experience : For the Inhabitants of the Torrid Zone , who suffer the least and shortest recesses of the Sun , and are within one step and degree of a Perpetual Aequinox , are not only shorter lived ( generally speaking ) than other Nations nearer the Poles ; but inferior to them in Strength and Stature and Courage , and in all the capacities of the Mind . It appears therefore , that the gradual Vicissitudes of Heat and Cold are so far from shortning the thread of man's Life , or impairing his intellectual Faculties ; that very probably they both prolong the one in some measure , and exalt and advance the other . So that still we do profess to adore the Divine Wisdom and Goodness for this variety of Seasons , for Seed-time and harvest , and cold and heat , and summer and winter . VIII . Come we now to consider the Atmosphere , and the exterior Frame and Face of the Globe ; if we may find any tracks and footsteps of Wisdom in the Constitution of Them. I need not now inform you , that the Air is a thin fluid Body , endued with Elasticity or Springiness , and capable of Condensation and Rarefaction ; and should it be much more expanded or condensed , than it naturally is , no Animals could live and breath : it is probable also , that the Vapours could not be duly raised and supported in it ; which at once would deprive the Earth of all its ornament and glory , of all its living Inhabitants and Vegetables too . But 't is certainly known and demonstrated , that the Condensation and Expansion of any portion of the Air , is always proportional to the weight and pressure incumbent upon it : so that if the Atmosphere had been either much greater or less than it is , as it might easily have been , it would have had in its lowest region on the Surface of the Earth a much greater density or tenuity of texture ; and consequently have been unserviceable for Vegetation and Life . It must needs therefore be an Intelligent Being that could so justly adapt it to those excellent purposes . 'T is concluded by Astronomers , that the Atmosphere of the Moon hath no Clouds nor Rains , but a perpetual and uniform serenity : because nothing discoverable in the Lunar Surface is ever covered and absconded from us by the interposition of any clouds or mists , but such as rise from our own Globe . Now if the Atmosphere of Our Earth had been of such a Constitution ; there could nothing , that now grows or breaths in it , have been formed or preserved ; Humane Nature must have been quite obliterated out of the Works of Creation . If our Air had not been a springy elastical Body , no Animal could have exercised the very function of Respiration : and yet the ends and uses of Respiration are not served by that Springiness , but by some other unknown and singular Quality . For the Air , that in exhausted Receivers of Air-pumps is exhaled from Minerals and Flesh and Fruits and Liquors , is as true and genuine as to Elasticity and Density or Rarefaction , as that we respire in : and yet this factitious Air is so far from being fit to be breathed in , that it kills Animals in a moment , even sooner than the very absence of all Air , than a Vacuum it self . All which do inferr the most admirable Providence of the Author of Nature ; who foreknew the necessity of Rains and Dews to the present structure of Plants , and the uses of Respiration to Animals ; and therefore created those correspondent properties in the Atmosphere of the Earth . IX . In the next place let us consider the ample provision of Waters , those inexhausted Treasures of the Ocean : and though some have grudged the great share that it takes of the Surface of the Earth , yet we shall propose this too , as a conspicuous mark and character of the Wisdom of God. For that we may not now say , that the vast Atlantick Ocean is really greater Riches and of more worth to the World , than if it was changed into a fifth Continent ; and that the Dry Land is as yet much too big for its Inhabitants ; and that before they shall want Room by increasing and multiplying , there may be new Heavens and a new Earth : We dare venture to affirm , that these copious Stores of Waters are no more than necessary for the present constitution of our Globe . For is not the whole Substance of all Vegetables mere modified Water ? and consequently of all Animals too ; all which either feed upon Vegetables or prey upon one another ? Is not an immense quantity of it continually exhaled by the Sun , to fill the Atmosphere with Vapors and Clouds , and feed the Plants of the Earth with the balm of Dews and the fatness of Showrs ? It seems incredible at first hearing , that all the Blood in our Bodies should circulate in a trice , in a very few minutes : but I believe it would be more surprizing , if we knew the short and swift periods of the great Circulation of Water , that vital Blood of the Earth , which composeth and nourisheth all things . If we could but compute that prodigious Mass of it , that is daily thrown into the channel of the Sea from all the Rivers of the World : we should then know and admire how much is perpetually evaporated and cast again upon the Continents to supply those innumerable Streams . And indeed hence we may discover , not only the Use and Necessity , but the Cause too of the vastness of the Ocean . I never yet heard of any Nation , that complained they had too broad or too deep or too many Rivers , or wished they were either smaller or fewer : they understand better than so , how to value and esteem those inestimable gifts of Nature . Now supposing that the multitude and largeness of Rivers ought to continue as great as now ; we can easily prove , that the extent of the Ocean could be no less than it is . For it 's evident and necessary , ( if we follow the most fair and probable Hypothesis , that the Origin of Fountains is from Vapors and Rain ) that the Receptacle of Waters , into which the mouths of all those Rivers must empty themselves , ought to have so spacious a Surface , that as much Water may be continually brushed off by the Winds and exhaled by the Sun , as ( besides what falls again in Showers upon its own Surface ) is brought into it by all the Rivers . Now the Surface of the Ocean is just so wide and no wider : for if more was evaporated than returns into it again , the Sea would become less ; if less was evaporated , it would grow bigger . So that , because since the memory of all ages it hath continu'd at a stand without considerable variation , and if it hath gain'd ground upon one Country , hath lost as much in another ; it must consequently be exactly proportioned to the present constitution of Rivers . How rash therefore and vain are those busie Projectors in Speculation , that imagin they could recover to the World many new and noble Countries , in the most happy and temporate Climates , without any damage to the old ones , could this same Mass of the Ocean be lodged and circumscribed in a much deeper Channel and and within narrower Shores ! For by how much they would diminish the present extent of the Sea , so much they would impair the Fertility and Fountains and Rivers of the Earth : because the quantity of Vapors , that must be exhaled to supply all these , would be lessened proportionally to the bounds of the Ocean ; for the Vapors are not to be measured from the bulk of the Water , but from the space of the Surface . So that this also doth inferr the superlative Wisdom and Goodness of God , that he hath treasured up the Waters in so deep and spacious a Storehouse , the place that he hath founded and appointed for them . X. But some men are out of Love with the features and mean of our Earth ; they do not like this rugged and irregular Surface , these Precipices and Valleys and the gaping Channel of the Ocean . This with them is Deformity , and rather carries the face of a Ruin or a rude and indigested Lump of Atoms that casually convened so , than a Work of Divine Artifice . They would have the vast Body of a Planet to be as elegant and round as a factitious Globe represents it ; to be every where smooth and equable , and as plain as the Elysian Fields . Let us examin , what weighty reasons they have to disparage the present constitution of Nature in so injurious a manner . Why , if we suppose the Ocean to be dry , and that we look down upon the empty Channel from some higher Region of the Air , how horrid and ghastly and unnatural would it look ? Now admitting this Supposition ; Let us suppose too that the Soil of this dry Channel were covered with Grass and Trees in manner of the Continent , and then see what would follow . If a man could be carried asleep and placed in the very middle of this dry Ocean ; it must be allowed , that he could not distinguish it from the inhabited Earth . For if the bottom should be unequal with Shelves and Rocks and Precipices and Gulfs ; these being now apparel'd with a vesture of Plants , would only resemble the Mountains and Valleys that he was accustomed to before . But very probably he would wake in a large and smooth Plain : for though the bottom of the Sea were gradually inclin'd and sloping from the Shore to the middle : yet the additional Acclivity , above what a Level would seem to have , would be imperceptible in so short a prospect as he could take of it . So that to make this Man sensible what a deep Cavity he was placed in ; he must be carried so high in the Air , till he could see at one view the whole Breadth of the Channel , and so compare the depression of the Middle with the elevation of the Banks . But then a very small skill in Mathematicks is enough to instruct us , that before he could arrive to that distance from the Earth , all the inequality of Surface would be lost to his View : the wide Ocean would appear to him like an even and uniform Plane ( uniform as to its Level , though not as to Light and Shade ) though every Rock of the Sea was as high as the Pico of Teneriff . But though we should grant , that the dry Gulf of the Ocean would appear vastly hollow and horrible from the top of a high Cloud : yet what a way of reasoning is this from the freaks of Imagination , and impossible Suppositions ? Is the Sea ever likely to be evaporated by the Sun , or to be emptied with Buckets ? Why then must we fancy this impossible dryness ; and then upon that fictitious account calumniate Nature , as deformed and ruinous and unworthy of a Divine Author ? Is there then any physical deformity in the Fabrick of a Humane Body ; because our Imagination can strip it of its Muscles and Skin , and shew us the scragged and knotty Backbone , the gaping and ghastly Jaws , and all the Sceleton underneath ? We have shewed before , that the Sea could not be much narrower than it is , without a great loss to the World : and must we now have an Ocean of mere Flats and Shallows , to the utter ruin of Navigation ; for fear our heads should turn giddy at the imagination of gaping Abysses and unfathomable Gulfs ? But however , they may say , the Sea-shores at least might have been even and uniform , not crooked and broken as they are into innumerable Angles and Creeks and Inlets and Bays , without Beauty or Order , which carry the Marks more of Chance and Confusion , than of the production of a wise Creator . And would not this be a fine bargain indeed ? to part with all our Commodious Ports and Harbours , which the greater the In-let is , are so much the better , for the imaginary pleasure of an open and streight Shore without any retreat or shelter from the Winds ; which would make the Sea of no use at all as to Navigation and Commerce . But what apology can we make for the horrid deformity of Rocks and Crags , of naked and broken Cliffs , of long Ridges of barren Mountains , in the convenientest Latitudes for Habitation and Fertility , could but those rude heaps of Rubbish and Ruins be removed out of the way ? We have one general and sufficient answer for all seeming defects or disorders in the constitution of Land or Sea ; that we do not contend to have the Earth pass for a Paradise , or to make a very Heaven of our Globe , we reckon it only as the Land of our peregrination , and aspire after a better , and a coelestial Country . 'T is enough , if it be so framed and constituted , that by a carefull Contemplation of it we have great reason to acknowledge and adore the Divine Wisdom and Benignity of its Author . But to wave this general Reply ; let the Objectors consider , that these supposed irregularities must necessarily come to pass from the establish'd Laws of Mechanism and the ordinary course of Nature . For supposing the Existence of Sea and Mountains ; if the Banks of that Sea must never be jagged and torn by the impetuous assaults or the silent underminings of Waves ; if violent Rains and Tempests must not wash down the Earth and Gravel from the tops of some of those Mountains , and expose their naked Ribbs to the face of the Sun ; if the Seeds of subterraneous Minerals must not ferment , and sometimes cause Earthquakes and furious eruptions of Volcano's , and tumble down broken Rocks , and lay them in confusion : then either all things must have been over-ruled ▪ ruled miraculously by the immediate interposition of God without any mechanical Affections or settled Laws of Nature , or else the body of the Earth must have been as fixed as Gold , or as hard as Adamant , and wholly unfit for Humane Habitation . So that if it was good in the sight of God , that the present Plants and Animals , and Humane Souls united to Flesh and Blood should be upon this Earth under a settled constitution of Nature : these supposed Inconveniences , as they were foreseen and permitted by the Author of that Nature , as necessary consequences of such a constitution ; so they cannot inferr the least imperfection in his Wisdom and Goodness . And to murmure at them is as unreasonable , as to complain that he hath made us Men and not Angels , that he hath placed us upon this Planet , and not upon some other , in this or another System , which may be thought better than Ours . Let them also consider , that this objected Deformity is in our Imaginations only , and not really in Things themselves . There is no Universal Reason ( I mean such as is not confined to Humane Fancy , but will reach through the whole Intellectual Universe ) that a Figure by us called Regular , which hath equal Sides and Angles , is absolutely more beautifull than any irregular one . All Pulchritude is relative ; and all Bodies are truly and physically beautifull under all possible Shapes and Proportions ; that are good in their Kind , that are fit for their proper uses and ends of their Natures . We ought not then to believe , that the Banks of the Ocean are really deformed , because they have not the form of a regular Bulwark ; nor that the Mountains are out of shape , because they are not exact Pyramids or Cones ; nor that the Stars are unskilfully placed , because they are not all situated at uniform distances . These are not Natural Irregularities , but with respect to our Fancies only ; nor are they incommodious to the true Uses of Life and the Designs of Man's Being on the Earth . And let them further consider , that these Ranges of barren Mountains , by condensing the Vapors , and producing Rains and Fountains and Rivers , give the very Plains and Valleys themselves that Fertility they boast of : that those Hills and Mountains supply Us and the Stock of Nature with a great variety of excellent Plants . If there were no inequalities in the Surface of the Earth , nor in the Seasons of the Year ; we should lose a considerable share of the Vegetable Kingdom : for all Plants will not grow in an uniform Level and the same temper of Soil , nor with the same degree of Heat . Nay let them lastly consider , that to those Hills and Mountains we are obliged for all our Metals , and with them for all the conveniencies and comforts of Life . To deprive us of Metals is to make us mere Savages ; to change our Corn or Rice for the old Arcadian Diet , our Houses and Cities for Dens and Caves , and our Cloathing for Skins of Beasts : 't is to bereave us of all Arts and Sciences , of History and Letters , nay of Revealed Religion too that inestimable favour of Heaven : for without the benefit of Letters , the whole Gospel would be a mere Tradition and old Cabbala , without certainty , without authority . Who would part with these Solid and Substantial Blessings for the little fantastical pleasantness of a smooth uniform Convexity and Rotundity of a Globe ? And yet the misfortune of it is , that the pleasant View of their imaginary Globe , as well as the deformed Spectacle of our true one , is founded upon impossible Suppositions . For that equal Convexity could never be seen and enjoyed by any man living . The Inhabitants of such an Earth could have only the short prospect of a little Circular Plane about three Miles around them ; tho' neither Woods nor Hedges nor artificial Banks should intercept it : which little too would appear to have an Acclivity on all sides from the Spectators ; so that every man would have the displeasure of fancying himself the lowest , and that he always dwelt and moved in a Bottom . Nay , considering that in such a constitution of the Earth they could have no means nor instruments of Mathematical Knowledge ; there is great reason to believe , that the period of the final Dissolution might overtake them , ere they would have known or had any Suspicion that they walked upon a round Ball. Must we therefore , to make this Convexity of the Earth discernible to the Eye , suppose a man to be lifted up a great height in the Air , that he may have a very spacious Horizon under one View ? But then again , because of the distance , the convexity and gibbousness would vanish away ; he would only see below him a great circular Flat , as level to his thinking as the face of the Moon . Are there then such ravishing Charms in a dull unvaried Flat , to make a sufficient compensation for the chief things of the ancient Mountains , and for the precious things of the lasting Hills ? Nay we appeal to the sentence of Mankind ; If a Land of Hills and Valleys has not more Pleasure too and Beauty than an uniform Flat ? which Flat if ever it may be said to be very delightfull , is then only , when 't is viewed from the top of a Hill. What were the Tempe of Thessaly , so celebrated in ancient story for their unparallelled pleasantness , but a Vale divided with a River and terminated with Hills ? Are not all the descriptions of Poets embellish'd with such Ideas , when they would represent any places of Superlative Delight , any blissfull Seats of the Muses or the Nymphs , any sacred habitations of Gods or Goddesses ? They will never admit that a wide Flat can be pleasant , no not in the very Elysian Fields * ; but those too must be diversified with depressed Valleys and swelling Ascents . They cannot imagin † even Paradise to be a place of Pleasure , nor Heaven it self to be ‖ Heaven without them . Let this therefore be another Argument of the Divine Wisdom and Goodness , that the Surface of the Earth is not uniformly Convex ( as many think it would naturally have been , if mechanically formed by a Chaos ) but distinguished with Mountains and Valleys , and furrowed from Pole to Pole with the Deep Channel of the Sea ; and that because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is better that it should be so . Give me leave to make one short Inference from what has been said , which shall finish this present Discourse , and with it our Task for the Year . We have clearly discovered many Final Causes and Characters of Wisdom and Contrivance in the Frame of the inanimate World ; as well as in the Organical Fabrick of the Bodies of Animals . Now from hence ariseth a new and invincible Argument , that the present Frame of the World hath not existed from all Eternity . For such an usefulness of things or a fitness of means to Ends , as neither proceeds from the necessity of their Beings , nor can happen to them by Chance , doth necessarily inferr that there was an Intelligent Being , which was the Author and Contriver of that Usefulness . We have formerly demonstrated , that the Body of a Man , which consists of an incomprehensible variety of Parts , all admirably fitted for their peculiar Functions and the Conservation of the Whole , could no more be formed fortuitously ; than the Aeneis of Virgil , or any other long Poem with good Sense and just Measures , could be composed by the Casual Combinations of Letters . Now to pursue this Comparison ; as it is utterly impossible to be believed , that such a Poem may have been eternal , transcribed from Copy to Copy without any first Author and Original : so it is equally incredible and impossible , that the Fabrick of Humane Bodies , which hath such excellent and Divine Artifice , and , if I may so say , such good Sense and true Syntax and harmonious Measures in its Constitution , should be propagated and transcribed from Father to Son without a first Parent and Creator of it . An eternal usefulness of Things , an eternal Good Sense , cannot possibly be conceived without an eternal Wisdom and Understanding . But that can be no other than that eternal and omnipotent God ; that by Wisdom hath founded the Earth , and by Understanding hath established the Heavens : To whom be all Honour and Glory and Praise and Adoration from henceforth and for evermore . AMEN . FINIS . THE CONTENTS . SERMON I. THE Folly of Atheism , and ( what is now called ) Deism ; even with Respect to the Present Life . Psalm XIV . v. 1. The Fool hath said in his Heart , There is no God ; they are corrupt , they have done abominable works , there is none that doth good . Pag. 1 SERMON II. Matter and Motion cannot think : Or , a Confutation of Atheism from the Faculties of he Soul. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . p. 36 SERMONS III , IV , V. A Confutation of Atheism from the Structure and Origin of Humane Bodies . Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . p. 68 , 99 , 132 SERMONS VI , VII , VIII . A Confutation of Atheism from the Origin and Frame of the World. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . p. 165 , 199 , 238 ADVERTISEMENT . THere are now in the Press , Five Dissertations about Phalaris's Epistles , Aesop's Fables , &c. With an Answer to the Objections of the Honourable Charles Boyle , Esquire . Notes, typically marginal, from the original text Notes for div A27428-e430 Dan. 5. 5. Posidon apud Ciceron . Plutarch . &c. Mr. De : Cartes . Psal. 34. 9. Joh. 3. 16. 2 Tim 1. 10. Matt. 11. 30. 1 Joh. 5. 3. Heb. 5. 9. 1 Pet. 1. 4. 1 Cor. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Max. Tyr. Diss. 1. 2 Tim. 4. 8. Jam. 1. 12. 2 Cor. 4. 17. v 2. 〈◊〉 〈◊〉 Psalm . 〈◊〉 13. 46. Phil. 3. 19. 2 Cor. 12. 2. Num. 13. 32. Mar. 9. 24. Eph. 1. 19. Prov. 26. 4. Tit. 2. 12. Mark. 8. 34. Prov. 3. 17. Rom. 2. 4. 1 Tim. 4. 10. 1 Joh. 5. 14. 1 Tim. 1. 15. Rom. 5. 6 , 10. Phil. 2. 12. Matt. 10. 28. Heb. 10. 31. Heb. 10 ▪ 27. Cic. Plutarch , &c. * Vide Pocockii Notas ad Portam Mosis , p. 158 , &c. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p. 1104 , 1105. Ed. Ruald . Mar. 14. 2 ▪ Phil. 4. 13. Lib. 3. * Mecaenas apud Senec . Ep. 101. Debilem facito ▪ Manu ; debilem pede , coxa : &c Rom. 12. 1. Julianus apud Cyrillum , p. 134. Matt. 5. 44. ver . 28. Plato de Legib. lib. 10. p. 886. Ed. Steph. Luke 19. 22. * Hobbes de Cive , Leviathan . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laert. De sanctitate & de pietate adversus Deos. Cic. De Laert. p. 34 , 47 , 50. Voyage du Sieur de Champlain . p. 28. & 93. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucret . &c. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cicero , Athenaeus , Ae●ian , &c. Josephus de Bello Iudaico , l. 2. ● . 12. * Si sibi ipse consentiat , & non interdum naturae bonitate vincatur . Cic. de Offic. 1. 2. Acts 17. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Arriani Epictet . l. 1. C. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seneca Ep. 53. Est aliquid qu● sapiens antecedat Deum : ille naturae beneficio , non suo sapiens est . v. 19. v. 20. Lucianus in Philopat . Philostrat . de vita Apol. l. 6. c. 2. Pausan . in Eliacis . V. 25. * Lucret. 2. Ipsa suis pollens opibus ▪ nihil i●●●ga no●●●● . Tertul. Apolog. cap. 46. Quis enim Philosophum sacrificare compellit ? Quinimmo & deos vestros palam destruunt , & superstitiones vestras commentariis quoque accusant . V. 26. * Isocrates . in Paneg. Demosth. in Epitaph . Cic Or. pro Flacco . Euripides . &c. Diog. Laert . in Praef. Thucyd. lib. 6. Herodot . &c. v. 27 , 28. Plutarch . de Aud. Poet . & contra Colot . Laert. in vita Epicuri . v. 29. v. 30 , 31. Act. 14. 16. v. 33. v. 28. Arati Phoen. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. Il. w. 551. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aesch. Eumen. 655. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. Electra , 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 25. 19. Luke 24. 11. John 6. 53. v. 60. v. 66. Seneca Ep. 113. Plutarch de Contrad Stoic . * Vide Zenobium & Suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Scholiastem Eurip . Hecubae V. 838. Epicurus apud Laert. Lucret. l. 5. Cicero de Fin. l. 1. Acad . l. 2. Lucret l. 2. Cic de Fato & l. 1. de Nat. Deorum Plutarch , &c. Psal. 139. 16. Plautus . Virgil. Livius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 14. Rom. 9. 20. Lucret. l 3. Vide Observations upon the Bills of Mortality . So Diodorus Siculus , lib. 1. c 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vitruvius , lib. 9. c. 4. Lucret . lib. 5. Ut Babylonica Chaldaeam doctrina , &c. Apuleius de Deo Socratis : Seu illa ( Luua ) proprio & perpeti fulgore , ut Chaldaei arbitrantur , parte luminis compos , parte altera cas●a fulgeris . Maimonides More Nevochim De Zabiis & Chaldais . Plato in Cratylo . Diodorus , lib. 1 c. 2. Eusebius Demonst. Evangel . lib. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil . Laod. Can. 36 Conc. 6. in Trullo . Can 61. Cod Just. lib. 9. tit . 18. Cod. Theodos. l. 9. tit . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 60. tit . 39. Job 26. 7. Plutarch . de Plac. Phi. lib. 5. c. 19. & Sympos . l. 8. c 8. Censorinus de die Natali cap. 4. Plutarch . de Plac. Phil. 5. 19. Censorin . ibidem . Censorinus . ibid. Lucret. lib. 5. Diodorus Siculus , lib. 1. c. 2. 2 K. 5. 6. Archimedes de Insiden●ibus humido , lib. 1. Stevin des Elements Hydrostatiques . Cartesius de Formatione Faetûs . Swammerdam Histor. Insect . p. 3. See the Former Sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicander . Redi De generatione insectorum Malpighius de Gallis , Swammerdam de gen . Insect . Lewenhoeck Epistol . Act 12 23. Continuat . Epistol . p. 101. Helmont Imago Ferment . &c. p. 92. Edit 1652. Serm ▪ 2. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato X. de Legibus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emped . Psal. 94. 9. Lucret. Lib. 5. Multaque tum tellus etiam Portenta creare , &c. Lucret . 5. Lucret. lib. 4. Nil ideo quoniam natum est in corpore , ut uti Possemus : sed quod natum est , id procreat usum . Plinius & Strabo . Lucret. 5. Dictis dabit ipsa fidem res Forsitan , & graviter terrarum motibus orbis Omnia conquassari in parvo tempore cernes . Palaeph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Incredibilibus . Cicero de Natura Deorum , 2. 37. Lucret. 5. Hinc ubi quaeque loci regio opportuna dabatur Crescebant uteri , &c. & ibidem . Inde loci mortalia saecla creavit , Multa modis multis varia ratione coorta . 〈◊〉 Arithmet . cap. de Progressione . Lucret. 5. Verum , ut opinor , habet novitatem Summa , recensque Natura est mundi , neque pridem exordia cepit . Cesalpin . Berigard . Gen. 1. 28. Lucret. 5. Isai. 28. 29. Chap. 17. V. 2. Psal. 19. 1. Jer. 51. 15. Psal. 148. 5 147. 8. 65. 2. Lucret. 5. Praeterea coeli rationes ordine certo , Et varia annorum cernebant tempora verti : & lib. 6. Nam bene qui didicere Deos securum agere aevum , Si tamen interea mirantur , &c. Cic. de Nat. Deor. lib. 2. Quis hunc hominem dixerit , qui cum tam cert●s coeli motus , tam ratos astrorum ordines , &c. Plutarch . de plac . phil . 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 8. Lucret. Lib. 6. Ver. 17. Ver 9. Luke 18 42. 8. 48 Matt. 13. 58. Mark 6. 5. Vanini Dial . p. 439. Chrys. ad locum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is volo , Acts 4. 20. Iohn 7. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possum . Vid. Budaei Comm. L Gr. See John ch . 9. and Matt. 16. 14. Luk. 23. 8 Mark 8 12. Matt. 17. 15. 15. 22. Luke 8. 4. Luke 22. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 17. v. 34. Cicero pro Flacco . Adsunt Athenienses , unde humanitas , doctrina , religio , fruges , jura , leges ortae atque in omnes terras distributae putantur . Isoc . Paneg. Diod. Sic. 13. See John 21. 25. and 2 Cor. 12. 12. Wer. 11. Eunapius , cap. 2. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. ad loc . Ephorus apud Strab. lib. 14. Steph voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 14. 18. Acts 2. Ver. 7. Ver. 15. Ver. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athenaeus , 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 15. * Mortales sumus similes vobis homines . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If I die , a common Expression in Gr. Writers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. See Acts 4. 27. 14. 5. 26. 17. Gal. 2. 14. Acts 17. 30. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. Nec siquid miri faciat natura , Deos id Tristes ex alto coeli demittere tecto . Serm. III. Horat. Car. 1. 12. By the first Proposition . By the third Proposition . Serm II. Serm. VII . Lucret. Lib. 1. Serm. V. p. 6 , 7. Serm. V. p. 12 , 13. Mr. Boyle's Physicom . Exp. of Air Hydrostat . Paradoxes . Lucret. lib. 1. Newton Philos Natur . Princ. Math. lib. 3. prop. 6. Mr. Boyle of Air and Porosity of Bodies . Mr. Boyle ibid. Newton Philos. Nat. Principia . Math. p. 503. * Diod. Sicul. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoll. Rhodius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lucret. Nec regione loci certa , nec tempore certo . Serm. V. p. 32. Newton ibidem p. 480. Vide Serm. VI. & Ser. VIII . Newton Philosophiae Naturalis Princ. Math. lib. III. Psal. 148. Psal. 8. Newton Phil. Natur . Princip . Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Gen. 1. Newton ibidem , p. 415. Tacquet de Circulorum volutionibus . Gen. 8. See Mr. Boyle of the Air. Mr. Boyle's Second Continuation of Physicomechanical Exp. about the Air. Lucret. Et mare , quod late terrarum distinet oras . Psal. 104. Nequaquam nobis divinitus esse creatam Naturam rerum , tanta stat praedita culpa . Principio quantum coeli regit impetus ingens , Inde avidam partem montes Sylvaeque ferarum Possedere , tenent rupes vastaeque paludes , Et mare , quod late terrarum distinit oras . Lucret. lib. 5. Heb. 11. Gen. 1. Deut. 33. 15. Vide Aelian . var. Hist. lib. III. * Virg Aen 6. At pater Anchises penitus convalle virenti . & ibid. Hoc superate jugum . & ib. Et tumulum coepit . † Flours worthy of Paradise , which not nice Art In Beds and curious Knots , but Nature boon Pour'd forth profuse on Hill and Dale and Plain . Paradise Lost , lib. 4. ‖ For Earth hath this variety from Heaven Of Pleasure situate in Hill and Dale . Ibid. lib. 6. Serm. V. Prov. 3.